Myths of the Hindus & Buddhists

AV\e

NY PUBLIC LIBRARY THE BRANCH I L BRAR ES

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MYTHS OF THE
HINDUS gf BUDDHISTS

Cre'er tin mythe, fest-a-dlre entrevoir dernere
la realite sensible une realite superleure, est le
signe le plus mamfeste de la grandeur de I'dme
hiimalneet la preuve de safaculte de crolssance
et de developpement infnih.

A. SABATIER, 1879

JBRA

ASTOR, IENOX AND
TILDEM FOUNDATIONS.

MYTHS OF THE
HINDUS & BUDDHISTS

<z?r
THE SISTER NIVEDITA

(MARGARET E. NOBLE)
OF RAMAKRISHNA-VIVEKANANDA

ANANDA K. COOMARASWAMY

WITH THIRTY-TWO ILLUSTRATIONS IN

COLOUR BY INDIAN ARTISTS UNDER THE

SUPERVISION OF

ABANINDRO NATH TAGORE C.I.E.

NEW YORK
HENRY HOLT fcf COMPANY

19 14

)LIC LIBRA

PRINTED AT

THE BALLANTYNE PRESS
LONDON, ENGLAND

/V

PREFACE

SISTER NIVEDITA, to whom the present work was
first entrusted, needs no introduction to Western or
to Indian readers. A most sincere disciple of Swami
Vivekananda, who was himself a follower of the great
Ramakrishna, she brought to the study of Indian life and
literature a sound knowledge of Western educational and

o

social science, and an unsurpassed enthusiasm of devotion
to the peoples and the ideals of her adopted country. Her
chief works are The IVeb of Indian Life, almost the only fair
account of Hindu society written in English, and Kali the
Mother, where also for the first time the profound tender-
ness and terror of the Indian Mother-cult are presented to
Western readers in such a manner as to reveal its true reli-
gious and social significance. Through these books Nivedita
became not merely an interpreter of India to Europe, but
even more, the inspiration of a new race of Indian students,
no longer anxious to be Anglicized, but convinced that all
real progress, as distinct from mere political controversy,
must be based on national ideals, upon intentions already
clearly expressed in rd'gion and art.
Sister Nivedita's anLiniely death in 1911 has made it
necessary that the present work should be completed by
another hand. The following parts of the text as here
printed are due to Sister Nivedita : Mythology of the
Indo-Aryan races (pp. 1-5) ; pp. 14-22 of the Introduction
to the Ramayana ; the whole of the Mahabharata (except
pp. 186-190) ; part of the section on Shiva (pp. 291-295) .
the comment on Kacha and DevayanI (pp. 339-342) ;

Myths of the Hindus & Buddhists

and the Story of Dhruva, Shani, Star-Pictures, etc.
(pp. 378-388). The present writer is responsible for all
else — rather more than two-thirds of the whole.
The illustrations are reproduced from water-colour draw-
ings executed specially for this book by Indian artists under
the supervision of Mr. Abanindro Nath Tagore, C.I.E.,
Vice-Principal of the Calcutta School of Art, who has
himself contributed some of the pictures.
The stories have thus the advantage, unique in the
present series, of illustration by artists to whom they have
been familiar from childhood, and who are thus well able
to suggest their appropriate spiritual and material environ-
ment.

It may be well to explain briefly the principle on which
these myths and legends have been selected and arranged.
My aim has been to relate in a manner as close to the
original as possible, but usually much condensed, such of
the myths as are more or less familiar to every educated
Indian, with whom I include all those illiterate but wise
peasants and women .w.rjase, knowledge .of .the Puranas has
been gained by list^iim^-.^oV recitation-si or reading, by
visiting temples (where' ''jhei^torffeia are illustrated in
sculpture), or from folk/s/mgV/p}:. mystery-plays. The
stories related here, rrfbrscjVer'r'iiicUode very much of
which a knowledge is absolutely essential for every
foreigner who proposes in any way to co-operate with the
Indian people for the attainment of their desired ends —
nowhere more clearly formulated than in mythology and art.
Amongst these are, I hope, to be included not only such

avowed lovers of Indian ideals as was Nivedita herself,
vi

Preface

but also civil servants and missionaries. The Indian
myths here retold include almost all those which are
commonly illustrated in Indian sculpture and painting.
Finally, they include much that must very soon be
recognized as belonging not only to India, but to the
whole world; I feel that this is above all true of the
Ramayana, which is surely the best tale of chivalry and
truth and the love of creatures that ever was written.

ANANDA K. COOMARASWAMY

VI 1

CONTENTS

CHAPTER PAGE

I MYTHOLOGY OF THE INDO-ARYAN RACES i

II THE RAMAYANA 6

III THE MAHABHARATA 118

IV KRISHNA 217
V BUDDHA 245

VI SHIVA 286

VII OTHER STORIES FROM THE PURANAS, EPICS,

AND VEDAS 314

VIII CONCLUSION 389

IX

ILLUSTRATIONS

THE VICTORY OF BUDDHA

GARUDA

RAMA'S MARRIAGE

THE DEATH OK MARTCHA

RAVANA FIGHTING WITH JATAYU

RAMA SENDING HIS SlGNET-RlNG TO SlTA

BURNING OF LANKA

BUILDING OF RAMA'S BRIDGE

THE RETURN OF RAMA

EKALAVYA

THE TRIAL OF THE PRINCES

THE HOUSE OF LAC

KIRAT-ARJUNA

KRISHNA INSTRUCTING ARJUNA

YUDHISHTHIRA

THE BIRTH OF KRISHNA

KAUYA DAMANA

RADHA AND KRISHNA

THE BODHISATTVA'S TUSKS

DEPARTURE OF PRINCE SIDDHARTHA

BUDDHA AS MENDICANT

THE FINAL RELEASE

THE ASCETICISM OF UMA

THE DANCE OF SHIVA

SHIVA DRINKING THE WoRLD-PoiSON

THE BIRTH OF GANGA

Abanindro Nath Tagore Frontispiece

PAGE

Nan fid Lai Bose 16

K. Venkatappa 30

K. Venkatappa 56

K. Venkatappa 60

K. Venkatappa 64

K. Venkatappa 72

K. Venkatappa 78

K. Venkatappa 102

Nan da Lai Bose 122

Nanda Lai Bose 128

Nanda Lai Bose 140

Nanda Lai Bose 1 66

Suretidra Nath Kar 188

Nanda Lai Bose 2 1 2

Nanda Lai Bose 220

Khitindra Nath Mazumdar 226

Khltlndra Natk Mazumdar 234

Abanindro Nath Tagore 254

Abanindro Nath Tagore 264

Abanlndro Nath Tagore 276

Abanindro Nath Tagore 284

Nanda Ldl Bose 296

Khitindra Nath Mazumdar 310

Nanda Lai Bose 3 1 4

Khitindra Nath Mazumdar 320

xi

PAGE

Myths of the Hindus <8f Buddhists

MAN ASA DEV! Khltir.dra Nath Mazumdar 326

YAM A AND NACHJKETAS Nando, Lai Base 332

PURURAVAS Khltlndra Nath Mazumdar 344

DAMAYANT! Khliindra Nath Mazumdar 356

DHRUVA Aiit Kumar Haldar 378

KAL! Surendra Nath Kar 390

Xll

CHAPTER I : MYTHOLOGY OF THE
INDO-ARYAN RACES

The Study of Mythology

IN the early history of man Asia formed a vast breeding-
ground of civilization of which countries like Egypt,
Arabia, Greece, India, and China were the extremities.
Egypt and Arabia were destined later, from their
geographical positions, to be overrun and suffer destruc-
tion of their culture. Greece and pre-eminently India
formed what may be called culs-de-sac. Here, as if up the
long shores of some hidden creek, would be forced the
tidal wave of one epoch after another, each leaving on the
coast a tide-mark that perhaps none of its successors would
be able entirely to cover. Hence, in India, we may hope
to discover means of studying, as nowhere else in the
world, the succession of epochs in culture.
Civilization develops by new conjunctions of tribes
and races, each with its individual outlook, the result of
that distinctive body of custom which has imposed itself
upon them through the geographical conditions of what-
ever region formed their cradle-land and school. Western
Asia is one of the central areas of the world. Here by
the very necessities of the configuration the great high-
ways from North to South and East to West meet, and
mercantile cities — points of barter and exchange — will
grow up at the crossways. Equally obvious is it that
India and the remote parts of the Nile Valley will form
seats of occupation and production. Here race upon race
will settle and combine. Here agricultural nations will
grow up. Here civilization will accumulate. And here
we may look to see the gradual elaboration of schemes of
thought which will not only bear their own history

Myths of the Hindus <3f Buddhists

stamped upon them, but will in their turn become causes
and sources of dynamic influence upon the world outside.
It is not impossible to recover the story of the ideas
which the Nile people have contributed to the world as we
know it. But those people themselves, so we are informed,
have irretrievably relaxed their hold upon their own past.
Between them and it there is only broken continuity, a lapse
of time that represents no process of cause and effect, but
rather a perpetual interruption of such a series ; for a
single generation enamoured of foreign ways is almost
enough in history to risk the whole continuity of civiliza-
tion and learning. Ages of accumulation are entrusted to
the frail bark of each passing epoch by the hand of the past,
desiring to make over its treasures to the use of the future.
It takes a certain stubbornness, a doggedness of loyalty,
even a modicum of unreasonable conservatism maybe, to
lose nothing in the long march of the ages; and, even
when confronted with great empires, with a sudden exten-
sion of the idea of culture, or with the supreme temptation
of a new religion, to hold fast what we have, adding to it
only as much as we can healthfully and manfully carry.

The Genius of India

Yet this attitude is the criterion of a strong national

genius, and in India, since the beginning of her history, it

has been steadily maintained. Never averse to a new idea,

no matter what its origin, India has never failed to put

each on its trial. Avid of new thought, but jealously

reluctant to accept new custom or to essay new expression,

she has been slowly constructive, unfalteringly synthetic,

from the earliest days to the present time.

The fault of Indian conservatism, indeed, has been its

tendency to perpetuate differences without assimilation.

The Motives of Religion

There has always been room for a stronger race, with its
own equipment of custom and ideals, to settle down in the
interstices of the Brahmanical civilization, uninfluenced
and uninfluencing. To this day Calcutta and Bombay
have their various quarters — Chinese, Burmese, and what
not — not one of which contributes to, or receives from, the
civic life in the midst of which it is set. To this day
the Baniya of India is the Phoenix or Phoenician, perhaps
of an older world. But this unmixingness has not been
uniform. The personality of Buddha was the source of
an impulse of religion to China and half a dozen minor
nations. The Gupta empire represents an epoch in which
foreign guests and foreign cultures were as highly welcomed
and appreciated in India as to-day in Europe and America.
And finally only the rise of Islam was effective in
ending these long ages of intercourse which have left
their traces in the faith and thought of the Indian people.

The Motives of Religion

Hinduism is, in fact, an immense synthesis, deriving its
elements from a hundred different directions, and incor-
porating every conceivable motive of religion. The
motives of religion are manifold. Earth-worship, sun-
worship, nature-worship, sky-worship, honour paid to
heroes and ancestors, mother-worship, father-worship,
prayers for the dead, the mystic association of certain
plants and animals : all these and more are included within
Hinduism. And each marks some single age of the past,
with its characteristic conjunction or invasion of races
formerly alien to one another. They are all welded to-
gether now to form a great whole. But still by visits to
outlying shrines, by the study of the literature of certain
definite periods, and by careful following up of the special

3

Myths of the Hindus <!fef Buddhists

threads, it is possible to determine what were some of the
influences that have entered into its making.
Now and again in history a great systematizing impulse
has striven to cast all or part of recognized belief into the
form of an organic whole. Such attempts have been made
with more or less success in the compilation of books known
as the Purdnas, in the epic poem called the Ramayana,
and most perfectly of all in the Mahdbharata. Each of
these takes some ancient norm which has been perhaps
for centuries transmitted by memory, and sets it down in
writing, modifying it and adding to it in such ways as
bring it, in the author's eyes, up to date.

The Mahdbharata

The Mahabharata is the result of the greatest of the
efforts thus made to conserve in a collected form all the
ancient beliefs and traditions of the race. The name
Mahabharata itself shows that the movement which cul-
minated in the compilation of this great work had behind
it a vivid consciousness of the unity of the Bharata or
Indian people. For this reason one finds in this work a
great effort made to present a complete embodiment of the
ideals to be found in the social organism, religion, ancient
history, mythology, and ethics of the Indian people.
Hence if we want to follow Indian mythology from its
dim beginnings to its perfect maturity through all its
multiform intermediate phases we cannot have a better
guide than the Mahabharata. For in India mythology is
not a mere subject of antiquarian research and disquisition ;
here it still permeates the whole life of the people as a
controlling influence. And it is the living mythology
which, passing through the stages of representation of
successive cosmic process and assuming definite shape
4

The Mahabharata

thereafter, has become a powerful factor in the everyday
life of the people — it is this living mythology that has
found place in the Mahabharata.

It should be understood that it is the mythology which
has left its clearest impress in the Mahabharata that has
attained a fully developed form, and exercised a potent
influence on Indian society. Other myths have for a time
appeared in a vague nebular form and then vanished like
smoke, leaving little trace behind ; they have not assumed
any concrete forms in the memory of the race. Thus it is
that we find a popular saying prevalent in Bengal that
"Whatever is not in the Mahabharata is not to be found
in the land of Bharata [India]." In the Mahabharata we
find on the one hand the primal forms of mythology, and
on the other its fully developed forms also. We find in
this creation of the Indian mind a complete revelation of
that mind.

In the infancy of the human mind men used to mix up
their own fancies and feelings with the ways of bird and
beast, the various phenomena of land and water, and the
movements of sun and moon and stars and planets, and
viewed the whole universe in this humanified form. In
later times, when man had attained the greatest importance
in the eyes of man, the glory of stellar worlds paled before
human Greatness.

o

In this book we have dealt with both these stages of
mythology, the initial as well as the final. On the one
hand, we have given some glimpses of the primal forms
which mythology assumed after passing through the hazy
indefiniteness of primitive ages. On the other, we have
related more fully the stories of the age when mythology
had reached its maturity.

CHAPTER II : THE RAMAYANA

Sources

VALMIKI is a name almost as shadowy as Homer.
He was, no doubt, a Brahman by birth, and closely
connected with the kings of Ayodhya. He col-
lected songs and legends of Rama (afterwards called
Rama-Chandra, in distinction from Parashu-Rama) ; and
very probably some additions were made to his work at
a later time, particularly the Uttara Kanda. He is said
to have invented the shloka metre, and the language and
style of Indian epic poetry owe their definite form to him.
According to the Ramayana, he was a contemporary of
Rama, and sheltered Slta during her years of lonely exile,
and taught the Ramayana to her sons Kusa and Lava.
The material of the Ramayana, in its simplest form,
the story of the recovery of a ravished bride, is not unlike
that of another great epic, the Iliad of Homer. It is not
likely, however, although the view has been suggested,
that fatlliad derives from the Ramayana : it is more prob-
able that both epics go back to common legendary sources
older than 1000 years B.C.

The story of Rama is told in one of the Jatakas, which
may be regarded as a shorter version, one of many then
current. Probably at some time during the last centuries
preceding Christ the current versions of Rama's saga
were taken up by the Brahman poet, and formed into
one story with a clear and coherent plot; while its com-
plete form, with the added Uttara Kanda, may be as late
as A.D. 400. As a whole, the poem in its last redac-
tion seems to belong essentially to the earlier phase of the
Hindu renaissance, and it reflects a culture very similar to
that which is visibly depicted in the Ajanta frescoes (first
6

Ethic of the Ramayana

to seventh century A.D.) ; but of course the essential sub-
ject-matter is much more ancient. The version given in
the present volume amounts to about one-twentieth of the
whole Ramayana. It is a condensed translation, in which
all the most essential matters are included ; while no
episode or figure of speech has been added for which the
original does not afford authority.

Ethic of the Ramayana

Not the least significant feature of Valmlki's epic lies
in its remarkable presentation of two ideal societies : an
ideal good and an ideal evil. He abstracts, as it were,
from human life an almost pure morality and an almost
pure immorality, tempered by only so much of the oppo-
site virtue as the plot necessitates. He thus throws into
the strongest relief the contrast of good and evil, as these
values presented themselves to the shapers of Hindu
society. For it should be understood that not merely the
lawgivers, like Manu, but also the poets of ancient India,
conceived of their own literary art, not as an end in itself,
but entirely as a means to an end — and that end, the
nearest possible realization of an ideal society. The poets
were practical sociologists, using the great power of their
art deliberately to mould the development of human
institutions and to lay down ideals for all classes of men.
The poet is, in fact, a philosopher, in the Nietzschean sense
of one who stands behind and directs the evolution of a
desired type. Results have proved the wisdom of the
chosen means ; for if Hindu society has ever as a whole
approached the ideal or ideals which have been the guiding
force in its development, it is through hero-worship. The
Vedas, indeed, belonged essentially to the learned; but
the epics have been translated into even'- vernacular by

7

Myths of the Hindus & Buddhists

poets, such as Tulsi Das and Kamban, ranking in power
with Valmlki himself. The material of the epics, more-
over, as also of many of the Puranas, has been made
familiar not only to the literate, but also to all the un-
lettered, not excepting women, by constant recitation, and
also by means of the drama, in folk-song, and in paint-
ing. Until quite modern times no Hindu boy or girl
grew up unfamiliar with the story of the Ramayana ; and
their highest aspiration was to be like Rama or Slta.

The Mythical Origin of Caste

It is in the Ramayana, and in the Laws of Manu (c. 500 B.C.)
that we find the chief account of the ideal Hindu system
of Colour (caste). The mythical origin of Colour,
according to Manu, is as follows : Brahmans are sprung
from the mouth, Kshatriyas from the arm, Vaishyas from
the thigh, and Shiidras from the foot of Brahma. This
myth is true in an allegorical sense ; it is used more
literally to give divine sanction to the whole system. But
it must not be supposed that Manu or Valmlki describes a
state of society actually existing at any one time all over
India. The history of Hindu society might much rather
be written in terms of the degree of approach towards or
divergence from the systems of the Utopists, Valmlki and
Manu. How powerful their influence still is, compared
even with the force of custom, appears in the fact that it
is at the present day the aim of many reformers by
no means to abolish the caste system, but gradually to
unite the sub-castes until none but the four main Colours
remain as effective social divisions.

This development, combined with some provision for the
transference from one caste to another of those who are
able and willing to adopt the traditions and accept the
8

Valmiki's Ideal Society

discipline of a higher Colour, is what the present writer
would also desire. Transference of caste, or the acquiring
of Colour, is continually going on even now, by the absorp-
tion of aboriginal tribes into the Hindu system ; but
stories like those of Vishvamitra illustrate the immense
theoretical difficulty of such promotions. Against this
extreme exclusiveness many protests have arisen in India,
the most notable being that of Buddha, who, so far from ac-
ceptingthe divine right of a Brahman by birth, taught that-
Not by birth does one become a Brahman :
By his actions alone one becomes a Brahman.
The strength of the hereditary principle has always pre-
vailed against such reactions, and the most that reformers
have actually accomplished is to create new caste groups.

Valimki's Ideal Society

Let us now examine very briefly the nature of Valmlki's ideal
society. From the first we are impressed with its complexity
and with the high degree of differentiation of the inter-
dependent parts of which it is constituted. It is founded
on the conception of gradation of rank, but that rank is
dependent, not upon wealth, but upon mental qualities
only. The doctrine of reincarnation is taken for granted ;
and the conception of karma (that the fruit of actions
bears inevitable fruit in another life) being combined with
this, the theory logically followed that rank must be
determined solely by heredity. He who deserved to be
born as a Brahman was born as a Brahman, and he who
deserved to be born as a Shudra was born as a Shudra.
This is the theory which finds practical expression in the
caste system, or, as it is known to Indians, the system of
" Colour" (varna), in modern vernacular, "birth " (jdti).
Fundamentally, there are four Colours : Brahmans, the

9

Myths of the Hindus <§f Buddhists

priests and philosophers ; Kshatriyas, the ruling and
knightly class ; Vaishyas, traders and agriculturists ;
and Shudras — servants of the other three, who alone
are "twice-born," that is, receive priestly initiation in
early manhood. Besides these, there are recognized a
vast number of subdivisions of the four main classes,
arising theoretically by intermarriage, and distinguishable
in practice as occupation-castes.

For each Colour Hindu theory recognizes an appropriate
duty and morality (dharma) : to follow any but the " own-
d/iarma" of a man's caste constituted a most disastrous
sin, meriting condign punishment. In this conception
of oivn-dharma there appears at once the profound dis-
tinction of Hindu from all absolutist moralities, such as
the Mosaic or Buddhist. To take one concrete example,
the Mosaic Decalogue lays down the commandment,
"Thou shalt not kill," and this commandment is
nominally binding equally upon the philosopher, the
soldier, and the merchant — a somewhat illogical position.
But Hinduism, permeated though it be by the doctrine
of ahimsa, harmlessness, does not attempt to enforce
it upon the Kshatriyas or Shudras : it is the hermit and
philosopher above all who must not kill or hurt any
living thing, while the knight who shrank, in time of
need, from slaying men or animals would not be praise-
worthy as a humanitarian, but blameworthy as one who
neglected to follow his own-morality. This very question
is raised in the Ramayana, when Slta suggests to Rama
that, as they are now dwelling in the forests, the resort of
hermits, they should adopt the y^J-morality, and refrain
from slaying, not merely beasts, but even the rakshasas ; *

1 Rakshasas, daityas, yakshas, and asuras are demons and devils

constantly at war with men and gods.

10

Valmlki's Ideal Society

but Rama replies that he is bound both by knightly duty
and by promise to protect the hermits, and that he must
obey the ordinance of chivalry.

In its extreme form this doctrine of own-morality is re-
presented as having been fully realized in practice only in
the golden age, when none but Brahmans practised asce-
ticism, or attained to Perfect Enlightenment; in the second
age the Brahmans and Kshatriyas were equally powerful,
and it is said that in this age Manu composed the
shdstras (law-books) setting forth the duties of the four
I'arnas ; in the third age the Vaishyas also practised
austerities ; and in the fourth even the Shudras engaged
in austere penances. Thus the four ages represent a pro-
gressive deterioration from an ideal theocracy to a com-
plete democracy. In the time of Rama the beginning of
the fourth age is already foreshadowed by the one Shudra
who became a yogi, and was slain by Rama, not so much
as a punishment as to avoid the consequential disturbance
of society, already manifested in, the untimely death of a
Brahman boy.

In an aristocratic society such as Valmlki contemplates
the severity of social discipline increases toward the
summit : those who have the greatest power must practise
the greatest self-restraint, partly because noblesse oblige
partly because such austere discipline is the necessary
condition without which power would rapidly melt away.
It is needful to remember this essential character of a true
aristocratic society, if we are to understand some of the
most significant, and to the democrat and individualist
the most incomprehensible and indefensible, episodes of
the Ramayana. Upon the Kshatriya, and above all upon
the king, devolves the duty of maintaining dharma ;
therefore he must not only protect men and gods against

1 1

Myths of the Hindus Sf Buddhists

violence, as by slaying the rakshasas, but must himself for
the sake of example conform to the rules of accepted
morality, even when these rules have for him no personal
significance whatever. It is thus that Rama repudiates Sita
twice, though all the time perfectly satisfied in his own mind
of her complete faithfulness. This repudiation of Sita
forms the most dramatic and remarkable feature of the whole
stoiy. Rama and Sita are brought together after a year's
separation, and at the close of a long and arduous conflict :
this moment, where modern sentiment would demand a
" happy ending," is made the supreme test of character
for both, and the final tragedy is only postponed by the
appearance of the gods and justification of Sita by ordeal.
In these tragic episodes, forming the culminating moral
crisis in the lives of both Rama and Sita, Valmlki is com-
pletely and equally justified as a teacher and as an artist.
Valmlki's ideal society is almost free from sin, whereby he
is the better enabled to exhibit the far-reaching effects of
the ill-doing of single individuals and of only faults. Even
Kaikeyl is not made ignoble : she is only very young and
blind and wilful ; but the whole tragedy of Rama's life and
the fulfilment of the purposes of the high gods follows on
her wrongdoing.

Over against this human world of the silver age is drawn the
sinful and inhuman world of the rakshasas, where greed and
lust and violence and deceit replace generosity and self-
restraint and gentleness and truth. But these evil passions
are outwardly directed against men and gods and all those
who are, for the rakshasas, aliens: amongst themselves there
are filial affection and the uttermost of wifely devotion, there
are indomitable courage and the truest loyalty. The city of
the rakshasas is pre-eminently fair, built by Vishvakarman
himself ; they practise all the arts ; they worship the gods,
12

The Story

and by austerity and penance win great gifts of them : in
a word, they flourish like the bay-tree, and if they are
evil, at least they are not ignoble. Amongst them are
found some, like Vibhishana, not evil at all. After all,
then, these rakshasas are not inhuman at all, but their
estate is an image of the a-dharmic, unrighteous, aspect of
human society — an allegory which \ve should all under-
stand were it presented to us to-day for the first time,
like the Penguins of Anatole France.

The Story

The siege of Lanka is told in the original at great length
and with grotesque humour. But its violence is redeemed
by many incidents of chivalric tenderness and loyalty.
Ravana, once slain, is thought of by Rama as a friend ;
Mandodari grieves for him as Slta herself might grieve
for Rama. The story is full of marvels, but the magic
element has often a profound significance and is no merely
fanciful embroidery. All the great powers possessed by
the protagonists of one side or the other are represented
as won by self-restraint and mental concentration, not as
the fruit of any talisman fortuitously acquired. Thus the
conflict becomes, in the last resort, essentially a conflict of
character with character. Take again the case of the
magic weapons, informed with the power of irresistible
spells. Hanuman is struck down and paralysed with one
of these, but no sooner are physical bonds added to the
mental force than he is free. Here, surely, is clear
evidence of an apprehension of the principle that to fortify
with violence the power of wisdom is inevitably an unsuc-
cessful policy.

In such ways the significance of Valmiki's Ramayana
becomes apparent to those who read or re-read it attentively,

13

Myths of the Hindus <§f Buddhists

and its lasting influence on Indian life and character ideals
becomes easily understandable. It is hardly possible to
turn aside from this aspect of the myth of Rama and Slta
without expressing profound regret that this great means
of education should have been eliminated from modern
educational systems in India — in the name of religious
neutrality. For it would scarcely be going too far to say
that no one unfamiliar with the story of Rama and Slta
can be in any real sense a citizen of India, nor acquainted
with morality as the greatest of Indian teachers conceived
it. Perhaps one might go further and say that no one
unfamiliar with the story of Rama and Slta can be a true
citizen of the world.

The Rdmdyana as Animal Epos
Here and there throughout the world we come upon
whispers and echoes of the great animal epos of
primitive man. As a whole it no longer exists; it is no
longer even recoverable. It can only be guessed at
and inferred from a hint here, a fragment there. But
nowhere in the modern world is the material for its
restoration so abundant as in India. To this day in the
Indian imagination there is a unique sympathy with
animal expression. Man or boy, gentle and simple alike,
telling some story of mouse or squirrel, will bring the tale
to a climax with the very cries and movements of the
creature he has watched. It is assumed instinctively that
at least the fundamental feelings, if not the thoughts, of
furred and feathered folk are even as our own. And it is
here, surely, in this swift interpretation, in this deep
intuition of kinship, that we find the real traces of the
temper that went to the making long ago of Buddhism
and Jainism, the gentle faiths.

The Ramayana as Animal Epos

The Indian people are human, and cruelty occurs amongst
them occasionally. The fact that it is comparatively rare
is proved by the familiarity and fearlessness of all the
smaller birds and beasts. But in this unconscious atti-
tude of the Indian imagination, in its mimicry and quick
perception of the half fun, half pathos of the dumb
creation, we have an actual inheritance from the child-
hood of the world, from that early playtime of man
in which the four-footed things were his brethren and
companions.

This whimsical spirit, this merry sense of kindred, speaks
to us throughout the Buddhist Birth-Stories (Jatakas], as
a similar feeling does in ^Esop's Fables or in the tales of
Uncle Remus. The Jatakas, it is true, deal with animal
life as the vehicle of a high philosophy and a noble
romance, instead of merely making it illustrate shrewd
proverbs or point homely wit. The love of Buddha and
Yashodara formed the poetic legend of its age, and there
was nothing incongruous to the mind of the period in
making birds and beasts frequent actors in its drama.
Swans are the preachers of gospels in the courts of kings.
The herds of deer, like men, have amongst them chiefs
and aristocrats, who will lay down their lives for those
that follow them. Yet already, even here, we see the
clear Aryan mind at work, reducing to order and distinct-
ness the tangled threads of a far older body of thought.
Out of that older substance are born the tendencies that
will again and again come to the surface in the great theo-
logical systems of later times. Of it were shaped the
heroes, such as Hanuman and Garuda, who step down into
the more modern arena at every new formulation of the
Hindu idea, like figures already familiar, to join in its
action.

15

Myths of the Hindus & Buddhists

What we miss through all the poetry of this gradual
Aryanizing is the element of awe — for this, though pre- •
sent, is perpetually growing less. The Aryan mind is
essentially an organizing mind, always increasingly
scientific, increasingly rational in its outlook upon things.
The colour and caprice that make early mythologies so
rich in stimulus for the imagination are almost always
the contribution of older and more childlike races. To
humanity, in its first morning-hours, there seemed to be
in the animal something of the divine. Its inarticulate-
ness, not then so far removed from man's own speech,
constituted an oracle. Its hidden ways of life and sudden
flashings forth upon the path were supernatural. The dim
intelligence that looked out from between its eyes seemed
like a large benevolence, not to be compassed or fathomed
by mortal thought. And who could tell what was the
store of wisdom garnered behind the little old face of the
grey ape out of the forest, or hoarded by the coiled snake
in her hole beside the tree ?

The Attraction of the Animal

With all a child's power of wonder, the thought of man
played about the elephant and the eagle, the monkey and
the lion. Many tribes and races had each its own mystic
animal, half worshipped as a god, half suspected of being
an ancestor. With the rise of the great theological sys-
tems all this will be regimented and organized. From
being gods themselves the mythical half-human creatures
will descend, to become the vehicles and companions of
gods. One of these will be mounted on the peacock,
another on the swan. One will be carried by the bull,
another by the goat. But in this very fact there will
be an implicit declaration of the divine associations of the
16

, IENOXANO
FOUNDATIONS.

The Attraction of the Animal

subordinate. The emblem thus constituted will mark a
compromise, a synthesis of two systems, two ideas — one
relatively new, and one incomparably older and more
primitive. For the same process that makes the Tenth
Book of the Rig-Veda so markedly different from its pre-
decessors, inasmuch as in it the religious consciousness
of the Sanskrit-speaking people has begun to take note of
the indigenous conceptions of the peoples of the soil, is
characteristic of the advancing consciousness of Hinduism
throughout the historic period. The Aryan brain, with
its store of great nature-gods — gods of sky and sun and
fire, of wind and waters and storm, gods who had so much
in common with each other, throughout Aryan mythology,
from the Hellespont to the Ganges — had gradually to
recognize and include the older, vaguer, more dimly
cosmic deities of various Asiatic populations. The pro-
cess of this is perfectly clear and traceable historically.
Only the rival elements themselves have to be assumed
and enumerated. Of the growth of the mythology of
Indra and Agni, of Vayu and Varuna we can say very little.
In all probability it was born outside India, and brought
there, as to Greece, in a state of maturity. And similarly,
we cannot trace the steps by which the Indian imagination
came to conceive of the universe, or the god of the

o

universe, as the Elephant-headed. Obviously, the idea
was born in India itself, where the elephants ranged the
forests and breasted the rivers. The appearance of the
same worship in such countries as China and Japan is
clearly a relic of some very ancient religious influence
brought to bear upon them from the far south.

17

Myths of the Hindus §g? Buddhists

The Elephant-headed

What exactly is signified by this Ganesha, or Ganapati
— Lord of the Multitudes, or was it primarily Lord of the
Territory? What is the meaning of that white elephant-
head borne on that red body? Vast and cosmic he
certainly is. Is he at bottom the white cloud glistening
in the evening against the crimson sun ? In any case he
stands to this day as the god of success and of worldly
wisdom. His divine attribute is the simple one of
fulfilling all desires. He is to be worshipped at the
beginning of all worships, that they may be successful in
their intention — a sure proof of long priority. In Japan
it is said that he is known as the god of the villages, and
that he has something a trifle rude in his worship. In
itself this shows his great antiquity, though as lord of the
villages in India he could not be so old as those of
Southern India, which are always dedicated to the Earth-
Mother, with an altar of rude stone.

How well we can enter into the tenderness and awe of the
primitive Indian man for this his great god ! The
depths of the night would seem to be his vast form. All
wisdom and all riches were in his gigantic keeping, He
gave writing. He gave wealth. He was the starry
universe itself. Success was his to bestow. All that
was, was contained within him. How natural that he
should be the Fulfiller of Desire ! Ganesha is not the
deity of a people who fear their god. He is gentle, calm,
and friendly, a god who loves man and is loved by him.
A genuine kindliness and a certain wise craft are written
on his visage. But neither is he the god of any theo-
logical conception. He is obvious, simple, capable of a
slight grossness, full of rude vigour and primal mascu-
18

The Epic of Hinduism

Unity, destined from his birth to a marvellous future, both
in faith and art, as the forefront of all undertakings that
are to make for success. Less ancient than the primitive
Mother of the Dekkan villages, he was nevertheless, it
may be, the beginning of organized worship. He was
already old when Buddhism was young. Above all, he is
the god neither of priests nor of kings, neither of theocracies
nor of nations, but in all probability of that old diffusive
mercantile culture, the civilization of the Bharatas. To
this day he is the god pre-eminently of merchants, and it
is a curious fact that in the Indian city, when a merchant
is made bankrupt, the event is notified to all comers by
the office Ganeshas being turned upside down !

The Epic of Hinduism

First of the popular scriptures of Hinduism — written early
in the Christian era, for the now consolidating nation —
was the epic poem of Valmlki known as the Ramayana.
This is the world gospel of purity and sorrow, but also,
no less notably, the fairy-tale of nature. Since the begin-
ning of the reign of Ganesha the age of the making of
Buddhism and the Jataka had come and gone, and with
the passing centuries the sway of the Aryan genius had
been more and more clearly felt. As in every work of
art we obtain a glimpse of the culture that precedes it, so
in the Ramayana, while there is a great deal that is
prophetic of developments to come, we also find ourselves
transported into the child-world of an earlier age. Like
all such worlds, it was one in which birds and beasts
could talk and comport themselves as men. To the folk
of that time, it is clear, the forest was a realm of mystery.
It was inhabited by scholars and anchorites. It was full
of beautiful flowers and fragrance ; it was the haunt of

19

Myths of the Hindus 8§P Buddhists

sweet-singing birds; and it was cool and green. All
holiness might be attained under its soothing influence.
Any austerity might be practised in its ennobling
solitudes. But it was also the home of deadly beasts of
prey. And many of these were surrounded by an added
and supernatural terror ; for was it not known that the
demon Marlcha had the power to change his shape at
will ? Who, then, could tell whether even tiger or bear
were what it seemed, or something more subtle and fear-
some still ? Amongst the evening shadows walked strange
forms and malefic presences. Misshapen monsters and
powerful fiends, owning allegiance to a terrible ten-headed
kinsman in distant Lanka, ranged through its fastnesses.
How often must the belated hunter have listened in horror
to whispering sound from the darkness of trees and brush-
wood, feeling that he was acting as eavesdropper to the
enemies of the soul !

But the gods were ever greater than the powers of evil.
It was, after all, the twilight of divinity that hung so thick
about the forest-sanctuary. Were there not there the
gandharvas and siddhas — musical ministrants of the upper
air? Were there not ap sards, the heavenly nymphs, for
whose sake, at the moment of nightfall, we must not
venture too near the edge of the forest pools, lest we catch
them at their bathing and incur some doom ? Were there
not kinnaras, the human birds, holding instruments of
music under their wings? Was it not known that amidst

o

their silence slept Jatayu, king for sixty thousand years
of all the eagle-tribes, and that somewhere amongst them
dwelt Sampati, his elder brother, unable to fly because his
wings had been scorched off in the effort to cloak Jatayu
from sunstroke? And all about the greenwood came and
went the monkey hosts, weird with a more than human
20

Hanuman

wisdom, able at a word to make the leafy branches blossom
into beauty, and yet unhappy strugglers with their own hot
monkey-nature, ever imposing on them, like a spell, a
strange unspeakable destiny of mischief and futility.
It is an organized society, this, that is predicated by the
Indian imagination of the animal races. They have their
families and genealogies, their sovereigns and political
alliances, and their personal lot of tragedy or comedy.
Throughout the dramatic phases of the Ramayana the
counterplot is provided by the five great monkeys whom
Sita sees below her, seated on a hill-top, when she is being
borne through the evening sky by Ravana. Of these the
chief is Sugriva, of the monster neck, who has lost wife
and kingdom at the hands of his elder brother Bali, and
waits to be avenged on him. Sugriva is thus a king in
exile, surrounded by his counsellors and captains, in a
sense the enchanted prince of fairy-tales. There are
scholars who find in this tableau of the five chief monkeys
on the mountain-top a fragment of some ancient cosmog-
ony, already, it may be, a score of millenniums old.

Hamunan

But there moves through the Ramayana one being who,
though also a monkey, is of a different order. In those
parts of India where, as in the Himalayas or the interior
of Maharashtra, the symbols of primitive Hinduism still
abound, little chapels of Hanuman are as common as those
of Ganesha, and the ape, like the elephant, has achieved
a singular and obviously age-old conventionalism of form.
He is always seen in profile, vigorously portrayed in low
relief upon a slab. The image conveys the impression of
a complex emblem rather than of plastic realism. But
there is no question as to the energy and beauty of the

21

Myths of the Hindus & Buddhists

qualities for which he stands. It may be questioned
whether there is in the whole of literature another
apotheosis of loyalty and self-surrender like that of
Hanuman. He is the Hindu ideal! of the perfect servant,
the servant who finds full realization of manhood, of
faithfulness, of his obedience; the subordinate whose
glory is in his own inferiority.

Hanuman must have been already ancient when the
Ramayana was first conceived. What may have been the
first impulse that created him it is now useless to guess.
But he is linked to a grander order than that of Sugriva
and Bali, the princes whom he serves, inasmuch as he, like
Jatayu, is said to be the son of Vayu, known in the Vedas
as the god of the winds. In any case the depth and
seriousness of the part assigned to him in the great poem
assure him of unfading immortality. Whatever may have
been his age or origin, Hanuman is captured and placed
by the Ramayana amongst religious conceptions of the
highest import. When he bows to touch the foot of
Rama, that Prince who is also a divine incarnation, we
witness the meeting-point of early nature-worships with
the great systems that are to sway the future of religion.
But we must not forget that in this one figure those early
systems have achieved the spiritual quality and made a
lasting contribution to the idealism of man. In ages to
come the religion of Vishnu, the Preserver, will never
be able to dispense with that greatest of devotees, the
monkey-god; and even in its later phases, when Garuda
— the divine bird, who haunted the imagination of all
early peoples — has taken his final place as the vehicle, or
attendant, of Narayana, Hanuman is never really displaced.
The wonderful creation of Valmiki will retain to the end of

time his domination over the hearts and consciences of men.
22

The Story of Rama

The Story of Rama as told by Vdlmiki
One day the hermit Valmiki inquired of the great ris/ii*
Narada whether he could tell of any man living perfect
in goodliness, virtue, courage, and benevolence. Then
Narada related to him all the story that is now called the
Ramayana, for such a man as Valmiki desired to hear of
was the great Rama.

Valmiki returned to his forest hut. As he passed through
the woods he saw a bird-man and a bird-woman singing
and dancing. But at that very moment a wicked hunter
shot the bird-man with an arrow so that he died, and
his mate bewailed him long and bitterly. Then the
hermit was moved by pity and anger, and cursed the
hunter and passed on. But as he walked on, his words
recurred to him, and he found that they formed a
couplet in a new metre: "Let this be called a shloka"
he said.

Soon after he reached his hut there appeared to him the
four-faced shining Brahma, the Creator of the World. Him
Valmiki worshipped ; but the unhappy bird-man and the
new-made shloka filled his thoughts. Then Brahma
addressed him with a smile : " It was by my will that
those words came from thy mouth ; that metre shall be
very famous hereafter. Do thou compose in it the whole
history of Rama; relate, O wise one, both all that is
known and all that is as yet unknown to thee of Rama
and Lakshmana and Janaka's daughter, and all the tribe
of rakshasas. What is unknown shall be revealed to thee,
and the poem shall be true from the first word to the last.
Moreover, this thy Ramayana shall spread abroad amongst

1 A sage or priest of special authority, particularly one of the " seven
rishis " who are priests of the gods and are identified with the stars of
the Great Bear.

23

Myths of the Hindus & Buddhists

men so long as the mountains and the seas endure." So
saying, Brahma vanished.

Then Valmlki, dwelling in the hermitage amongst his dis-
ciples, set himself to make the great Ramayan, that bestows
on all who hear it righteousness and wealth and fulfilment
of desire, as well as the severing of ties. He sought
deeper insight into the story he had heard from Narada,
and thereto took his seat according to yoga 1 ritual, and
addressed himself to ponder on that subject and no other.
Then by his yoga-powers he beheld Rama and Slta,
Lakshman, and Dasharatha with his wives in his king-
dom, laughing and talking, bearing and forbearing, doing
and undoing as in real life, as clearly as one might see a
fruit held in the palm of the hand. He perceived not
only what had been, but what was to come. Then only,
after concentred meditation, when the whole story lay
like a picture in his mind, he began to shape it into
sklokas, of which, when it was finished, there were no less
than twenty-four thousand. Then he reflected how it
might be published abroad. For this he chose Kusi and
Lava, the accomplished sons of Rama and Slta, who
lived in the forest hermitage, and were learned in the
Vedas, in music and recitation and every art, and very
fair to see. To them Valmlki taught the whole Ramayana
till they could recite it perfectly from beginning to end
so that those who heard them seemed to see everything
told of in the story passing before their eyes. Afterward
the brothers went to Rama's city of Ayodhya, where
Rama found and entertained them, thinking them to be
hermits ; and there before the whole court the Ramayana
was first recited in public.

1 Yoga, mental concentration; ///, union. Yogi, one who practises
yoga, an ascetic or hermit.

24

Vishnu is born as Rama Sf his Brothers

Dasharatha and the Horse Sacrifice
There was once a great and beautiful city called Ayodhya —
that is, "Unconquerable" — in the country of Koshala.
There all men were righteous and happy, well read and
contented, truthful, well provided with goods, self-re-
strained and charitable and full of faith. Its king was
Dasharatha, a veritable Manu amongst men, a moon
amongst the stars. He had many wise counsellors, amongst
whom were Kashyapa and Markandeya, and he had also two
saintly priests attached to his family, namely, Vashishtha
and Vamadeva. To another great sage, Rishyasringa, he
gave his daughter Santa. His ministers were such men
as could keep their counsel and judge of things finely;
they were well versed in the arts of policy and ever fair-
spoken. Only one desire of Dasharatha's was unsatisfied : .
he had no son to carry on his line. Because of this, after
many vain austerities, he determined at last on the greatest
of all offerings — a horse sacrifice ; and calling the family
priests and other Brahmans, he gave all necessary orders
for this undertaking. Then, returning to the inner rooms
of the palace, he told his three wives what had been set
afoot, whereat their faces shone with joy, like lotus-flowers
in early spring.

When a year had passed the horse that had been set free
returned, and Rishyasringa and Vashishtha performed the
ceremony, and there was great festivity and gladness.
Then Rishyasringa told the king that four sons would be
born to him, perpetuators of his race; at which sweet words
the king rejoiced exceedingly.

Vishnu is born as Rama and his Brothers

Now at this time all the deities were there assembled to

receive their share of the offerings made, and being

25

Myths of the Hindus & Buddhists

assembled together they approached Brahma with a petition.
" A certain wicked rakshasa named Ravana greatly
oppresses us," they said, "whom we suffer patiently be-
cause thou hast granted him a boon — not to be slain by
gandharvas, or yakshas, or rakshasas, or gods. But now
his tyranny becometh past endurance, and, O Lord, thou
shouldst devise some method to destroy him." To them
Brahma replied : " That evil rakshasa disdained to ask
from me immunity from the attack of men: by man
only he may and shall be slain." Thereat the deities
rejoiced. At that moment there arrived the great God
Vishnu, clad in yellow robes, bearing mace and discus and
conch, and riding upon Garuda. Him the deities reve-
renced, and prayed him to take birth as the four sons of
Dasharatha for the destruction of the wily and irrepressible
Ravana. Then that one of lotus-eyes, making of himself
four beings, chose Dasharatha for his father and disap-
peared. In a strange form, like a flaming tiger, he
reappeared in Dasharatha's sacrificial fire and, greeting
him, named himself as the messenger of God. " Dp thou,
O tiger amongst men," said he, " accept this divine rice
and milk, and share it amongst thy wives." Then Dasha-
ratha, overjoyed, carried the divine food and gave a portion
of it to Kaushalya, and another portion to Sumitra, and
another to Kaikeyl, and then the fourth portion to Sumitra
again. In due time four sons were born of them, sharing
the self of Vishnu — from Kaushalya, Rama ; from Kaikeyl,
Bharata ; and from Sumitra, Lakshmana and Satrughna ;
and these names were given them by Vashishtha.
Meanwhile the gods created mighty monkey-hosts, brave
and wise and swift, shape-shifters, hardly to be slain, to
be the helpers of the heroic Vishnu in the battle with the
rakshasas.
26

Vishnu is born as Rama & his Brothers

The four sons of Dasharatha grew up to early manhood,
excelling all in bravery and virtue. Rama especially be-
came the idol of the people and the favourite of his father.
Learned in the Vedas, he was no less expert in the science
of elephants and horses and in riding cars, and a very
mirror of courtesy. Lakshmana devoted himself to Rama's
service, so that the two were always together. Like a
faithful shadow Lakshman followed Rama, sharing with
him everything that was his own, and guarding him when
he went abroad to exercise or hunt. In the same way
Satrughna attached himself to Bharata. So it was till
Rama reached the age of sixteen.

Now there was a certain great rishi named Vishvamitra,
originally a Kshatriya, who by the practice of unheard-of
austerities had won from the gods the status of brahma-rishi.
He dwelt in the Shaiva hermitage called Siddhashrama,
and came thence to ask a boon from Dasharatha. Two
rakshasas, Marlcha and Suvahu, supported by the wicked
Ravana, continually disturbed his sacrifices and polluted
his sacred fire; none but Rama could overcome these
devils. Dasharatha welcomed Vishvamitra gladly, and
promised him any gift that he desired ; but when he learnt
that his dear son Rama was required for so terrible and
dangerous a service, he was cast down, and it seemed
as though the light of his life went out. Yet he could
not break his word, and it came to pass that Rama and
Lakshman went away with Vishvamitra for the ten days
of his sacrificial rites. But though it was for so short a time,
this was the beginning of their manhood and of love and
strife.
Vashishtha cheered Dasharatha's heart, assuring him of

o

certain victory for Rama. So, with his father's blessing,
Rama set out with Vishvamitra and his brother Lakshman.

27

Myths of the Hindus & Buddhists

A cool breeze, delighted at the sight of Rama, fanned their
faces, and flowers rained down upon them from the sky.
Vishvamitra led the way ; the two brothers, carrying their
bows and swords, wearing splendid jewels and gloves of
lizard-skin upon their ringers, followed Vishvamitra like
glorious flames, making him bright with the reflection of
their own radiance.

Arrived at the hermitage, Vishvamitra and the other priests
began their sacrifice; and when the rakshasas, like rain-
clouds obscuring the sky, rushed forward in horrid shapes,
Rama wounded and put to flight Marlcha and Suvahu,
and slew the others of those evil night-rangers. After the
days of sacrifice and ritual at Siddhashrama were over,
Rama asked Vishvamitra what other work he required
of him.

Rama weds the Daughter qfjanaka

Vishvamitra replied that Janaka, Raja of Mithila, was
about to celebrate a great sacrifice. " Thither," he said,
"we shall repair. And thou, O tiger among men, shalt
go with us, and there behold a wonderful and marvellous
bow. This great bow the gods gave long ago to Raja
Devarata; and neither gods nor gandharvas nor asuras
nor rakshasas nor men have might to string it, though
many kings and princes have essayed it. That bow is
worshipped as a deity. The bow and Janaka's great
sacrifice shalt thou behold."

Thus all the Brahmans of that hermitage, with
Vishvamitra at their head, and accompanied by Rama
and Lakshman, set out for Mithila; and the birds
and beasts dwelling in Siddhashrama followed after
Vishvamitra, whose wealth was his asceticism. As
they went along the forest paths Vishvamitra related
28

Rama weds the Daughter of Janaka

ancient stories to the two brothers, and especially the
story of the birth of Ganga, the great river Ganges.
Janaka welcomed the ascetics with much honour, and
appointing them to seats according to their rank, he
asked who those brothers might be that walked amongst
men like lions or elephants, godlike and goodly to be
seen. Vishvamitra told King Janaka all the history of
Dasharatha's sons, their journey to Siddhashrama and
fight with the rakshasas, and how Rama had now come to
Mithila to see the famous bow.

Next day Janaka summoned the brothers to see the bow.
First he told them how that bow had been given by
Shiva to the gods, and by the gods to his own ancestor,
Devarata. And he added : " I have a daughter, Sita, not
born of men, but sprung from the furrow as I ploughed
the field and hallowed it. On him who bends the bow
I will bestow my daughter. Many kings and princes
have tried and failed to bend it. Now I shall show the
bow to you, and if Rama succeed in bending it I shall
give him my daughter Sita."

Then the great bow was brought forth upon an eight-
wheeled cart drawn by five thousand tall men. Rama
drew the bow from its case and strove to bend it ; it
yielded easily, and he strung and drew it till at last it
snapped in two with the sound of an earthquake or a
thunder-clap. The thousands of spectators were amazed
and terrified, and all but Vishvamitra, Janaka, Rama, and
Lakshman fell to the ground. Then Janaka praised Rama
and gave orders for the marriage to be prepared, and sent
messengers to Ayodhya to invite Raja Dasharatha to his
son's wedding, to give his blessing and consent.
Thereafter the two kings met and Janaka bestowred Sita
upon Rama, and his second daughter Urmila on Lakshman.

29

Myths of the Hindus & Buddhists

To Bharata and Satrughna Janaka gave Mandavya and
SrutakirtI, daughters of Kushadhwaja. Then those four
princes, holding each his bride's hand, circumambulated
the sacrificial fire, the marriage dais, the king, and all the
hermits thrice, while flowers rained down from heaven and
celestial music sounded. Then Dasharatha and his sons
and their four brides returned home, taking with them many
presents, and were welcomed by Kaushalya and Sumitra
and the slender- waisted Kaikeyl. Having thus won honour,
wealth, and noble brides, those four best of men dwelt at
Ayodhya, serving their father.

Now, of those four sons, Rama was dearest to his father
and to all men of Ayodhya. In every virtue he ex-
celled; for he was of serene temper under all circum-
stances of fortune or misfortune, never vainly angered ; he
remembered even a single kindness, but forgot a hundred
injuries; he was learned in the Vedas and in all arts and
sciences of peace and war, such as hospitality, and policy,
and logic, and poetry, and training horses and elephants,
and archery; he honoured those of ripe age; he regarded
not his own advantage ; he despised none, but was solici-
tous for the welfare of every one ; ministering to his father
and his mothers, and devoted to his brothers, especially
to Lakshman. But Bharata and Satrughna stayed with
their uncle Ashwapati in another city.

Rama to be installed as Heir- Apparent
Now Dasharatha reflected that he had ruled for many,
many years, and was weary, and he thought no joy
could be greater than if he should see Rama established
on the throne. He summoned a council of his vassals and
counsellors and neighbouring kings and princes who were
accustomed to reside in Ayodhya, and in solemn words,
30

THE NEW Y

PUBLIC LIBR

ASTOR, LENOX AND
TILDE.N FOUNDATIONS.

Rama to be installed as Heir-Apparent

like the thunder of drums, addressed this parliament of
men :

"Ye well know that for many long years I have
governed this realm, being as a father to those that dwell
therein. Thinking not to gain my own happiness, I have
spent my days in ruling according unto dharma.v Now
I wish for rest, and would install my eldest son Rama as
heir-apparent and entrust the government to him. But
herein, my lords, I seek for your approval ; for the thought
of the dispassionate is other than the thought of the
inflamed, and truth arises from the conflict of various
views." The princes rejoiced at the king's words, as
peacocks dance at the sight of heavy rain-clouds. There
arose the hum of many voices, as for a time the Brahmans
and army-leaders, citizens and countrymen considered
together. Then they answered :

" O aged king, assuredly we wish to see Prince Rama
installed as heir-apparent, riding the elephant of state,
seated beneath the umbrella of dominion."
Again the king inquired of them for greater certainty:
"Why would ye have Rama to your ruler?" and they
replied :

" By reason of his many virtues, for indeed he towers
among men as Sakra amongst the gods. In forgiveness
he is like the Earth, in debate like Brihaspati. He
speaks the truth, and is a mighty bowman. He is
ever busied with the welfare of the people, and not given
to detraction where he finds one blemish amongst many
virtues. He is skilled in music and his eyes are fair to
look upon. Neither his pleasure nor his anger is in vain ;
he is easily approached, and self-controlled, and goes not
forth to war or the protection of a city or a province
1 D/iarma, righteousness, the established code of ethics.

31

Myths of the Hindus <Sf Buddhists

without victorious return. He is beloved of all. Indeed,
the Earth desires him for her Lord."

Then the king summoned Vashishtha, Vamadeva, and other
of the Brahmans, and charged them to make ready for
Rama's installation. Orders were given for the purveyance
of gold and silver and gems and ritual vessels, grains and
honey and clarified butter, cloth as yet unworn, weapons,
cars, elephants, a bull with gilded horns, a tiger-skin,
a sceptre and umbrella, and heaped-up rice and curds and
milk for the feeding of hundreds and thousands. Flags were
hoisted, the roads were watered, garlands hung on every
door; knights were notified to be present in their mail,
and dancers and singers to hold themselves in readiness.
Then Dasharatha sent for Rama, that long-armed hero,
like the moon in beauty, and gladdening the eyes of all men.
Rama passed through the assembly, like a moon in the
clear starry autumn sky, and bending low worshipped his
father's feet. Dasharatha lifted him and set him on a seat
prepared for him, golden and begemmed, where he seemed
like an image or reflection of his father on the throne.
Then the aged king spoke to Rama of what had been
decided, and announced that he should be installed as heir-
apparent. And he added wise counsel in these words :
" Though thou art virtuous by nature, I would advise
thee out of love and for thy good : Practise yet greater
gentleness and restraint of sense ; avoid all lust and
anger ; maintain thy arsenal and treasury ; personally
and by means of others make thyself well acquainted with
the affairs of state ; administer justice freely to all, that
the people may rejoice. Gird thee, my son, and under-
take thy task."

Then friends of Kaushalya, Rama's mother, told her all
that had been done, and received gold and kine and gems

Rama to be installed as Heir-Apparent

in reward for their good tidings, and all men with
delighted minds repaired to their homes and worshipped
the gods.

Then again the king sent for Rama and held converse with
him. " My son," he said, " I shall install thee to-morrow
as heir-apparent ; for I am old and have dreamt ill
dreams, and the astrologers inform me that my life-star is
threatened by the planets Sun and Mars and Rahu. There-
fore do thou, with Sita, from the time of sunset, observe a
fast, well guarded by thy friends. I would have thee soon
installed, for the hearts even of the virtuous change by
the influence of natural attachments, and none knoweth
what may come to pass." Then Rama left his father and
sought his mother in the inner rooms. He found her in
the temple, clad in silk, worshipping the gods and praying
for his welfare. There, too, were Lakshman and Sita.
Rama reverenced his mother, and asked her to prepare
whatever should be necessary for the night of fasting, for
himself and Sita. Turning then to Lakshman," Do thou
rule the Earth with me," he said, " for this is thy good
fortune not less than mine. My life and kingdom I desire
only because of thee." Then Rama went with Sita to his
own quarters, and thither Vashishtha also went to bless the
fast.

All that night the streets and highways of Ayodhya were
crowded with eager men ; the tumult and the hum of
voices sounded like the ocean's roar when the moon is
full. The streets were cleaned and washed, and hung
with garlands and strings of flags and banners ; lighted
lamps were set on branching cressets. The name of
Rama was on every man's lips, and all were expectant
of the morrow, while Rama kept the fast within.

c 33

Myths of the Hindus & Buddhists

The Scheming of Kaikeyl

All this time Bharata's mother, Kaikeyl, had not heard a
word of Raja Dasharatha's intention. Kaikeyl was young
and passionate and very beautiful; by nature she was
generous, but not so kind or wise that she might not
be swayed by the crooked promptings of her own desires
or another's instigation. She had a faithful old hump-
backed nurse of an evil disposition ; Manthara was her
name. Now Manthara, hearing the rejoicings and learn-
ing that Rama was to be installed as heir-apparent,
hurried to inform her mistress of this misfortune to
Bharata, as Rama's honour seemed to her narrow view.
" O senseless one," she said, " why art thou idle and
content when such misfortune is thine?' Kaikeyl asked
her what evil had befallen. Manthara answered with
words of anger : " O my lady, a terrible destruction
awaits thy bliss, so that I am sunk in fear immeasurable
and afflicted with heaviness and grief ; burning like a fire,
I have sought thee hurriedly. Thou art verily a Queen of
Earth ; but though thy Lord speaks blandly, he is crafty
and crooked-hearted within, and wills thee harm. It is
Kaushalya's welfare that he seeks, not thine, whatever
sweet words he may have for thee. Bharata is sent away,
and Rama is to be set upon the throne ! Indeed, my girl,
thou hast nursed for thy husband a poisonous snake !
Now quickly act, and find a way to save thyself and
Bharata and me." But Manthara's words made Kaikeyl
glad : she rejoiced that Rama should be heir, and giving
a jewel to the humpbacked maid, she said : "What boon
can I give thee for this news? I am glad indeed to hear
this tale. Rama and Bharata are very dear to me, and I
find no difference between them. It is well that Rama

34

The Scheming of Kaikeyl

should be set upon the throne. Have thanks for thy
good news."

Then the humpbacked servant was the more angry, and
cast away the jewel. " Indeed," she said, "thou art mad
to rejoice at thy calamity. What woman of good sense is
gladdened by deadly news of a co-wife's son's preferment?
Thou shalt be as it were Kaushalya's slave, and Bharata
but Rama's servant."

But still Kaikeyl was not moved to envy. "Why grieve
at Rama's fortune?" she said. " He is well fitted to be
king; and if the kingdom be his, it will be also Bharata's,
for Rama ever regards his brothers as himself." Then
Manthara, sighing very bitterly, answered Kaikeyl :
" Little dost thou understand, thinking that to be good
which is thy evil fortune. Thou wouldst grant me a
reward because of the preferment of thy co-wife ! Know
surely that Rama, when he is well established, will banish
Bharata to a distant land or to another world. Bharata
is his natural enemy, for what other rival has he, since
Lakshmana desires only Rama's weal, and Satrughna is
attached to Bharata ? Thou shouldst save Bharata from
Rama, who shall overcome him as a lion an elephant: thy
co-wife, Rama's mother, too, will seek to revenge on thee
that slight thou didst once put on her. Sorry will be thy
lot when Rama rules the earth. Thou shouldst, while
there is time, plan to set thy son upon the throne and
banish Rama."

Thus Kaikeyi's pride and jealousy were roused, and she
grew red with anger and breathed deep and hard, and
answered Manthara :

"This very day Rama must be banished and Bharata in-
stalled as heir. Hast thou any plan to accomplish this
my will ? "

35

Myths of the Hindus <§? Buddhists

Then Manthara reminded her of an ancient pledge : how
long ago in a great battle with the rakshasas Dasharatha
had been wounded and almost slain ; how Kaikeyl had
found him unconscious on the field of battle, and borne
him to a place of safety and there healed him ; how
Dasharatha had granted her two boons, and she reserved
those boons to ask them from him when and as she would.
" Now," said Manthara, " ask thy husband for these boons :
to establish Bharata as heir upon the throne, and banish
Rama to the forests for fourteen years. During those
years Bharata shall be so well established and make him-
self so dear to the people that he need not fear Rama.
Therefore do thou enter the Anger-chamber,1 casting off
thy jewels, and, putting on a soiled garment, vouchsafe no
word or look to Dasharatha. Thou art his dearest wife,
to whom he can refuse nothing, nor can he endure to see
thee grieved. He will offer thee gold and jewels, but do
thou refuse every offer but the banishment of Rama and
the establishment of Bharata."

Thus was Kaikeyl led to choose that as good which was
in truth most evil ; stirred up by the humpbacked
servant's words, the fair Kaikeyl started up like a mare
devoted to her foal and rushed along an evil path. She
thanked and praised the humpbacked Manthara, and
promised her many rich rewards when Bharata should be
set upon the throne. Then she tore off her jewels and
beautiful garments, and flung herself down upon the floor
of the Anger-chamber ; she clasped her breasts and cried :
" Know that either Rama shall be banished and my son
installed, or I shall die: if Rama goes not to the forest,
I will not desire bed or garland, sandal-paste or ointment,
meat or drink, or life itself." So, like a starry sky hidden

1 A room set apart for an offended queen.
36

The Scheming of Kaikeyi

by heavy clouds, that royal lady sulked and gloomed;
like a bird-woman struck down by poisoned shafts, in her
distress like a serpent's daughter in her wrath.
Then, while it was still long before the dawn, Dasharatha
bethought him to inform Kaikeyi of the coming ceremony.
Not finding her in her painted bower nor in his own
rooms, he learnt that she had gone to the Anger-chamber.
There he followed, and beheld his youngest wife lying
upon the ground like an uprooted vine or an ensnared doe.
Then that hero, like a forest elephant, tenderly touched the
lotus-eyed queen and asked what ailed her. " If thou
art sick there are physicians ; or if thou wouldst have
any who deserve a punishment rewarded, or those who
should be rewarded punished, name thy wish : I can deny
thee nothing. Thou knowest that I can refuse no request
of thine ; ask then for whatsoever thou desirest and be
comforted."

Thus consoled, she answered: "None has injured me;
but I have a desire which, if thou wilt grant, I will tell
thee of." Then Dasharatha swore by Rama himself that
he would accomplish whatever she desired.
Then Kaikeyi revealed her dreadful wish, calling the
Heaven and Earth and Day and Night and household
gods and every living thing to witness that he had
promised to fulfil her will. She reminded him of that old
war with the asuras when she had saved his life and he
had granted her two boons. Thus the king was snared
by Kaikeyi, like a deer entering a trap. " Now those
boons," she said, " which thou art pledged to grant me
here and now, are these : let Rama, clad in deer-skin, lead
a hermit's life in Dandaka forest for fourteen years, and
Bharata be established as heir-apparent. Do thou now
prove thy royal word, according to thy race and character

Myths of the Hindus &> Buddhists

and birth. Truth, so the hermits tell us, is of supreme
benefit to men when they reach the next world."

Dasharatha 's Dilemma

Then Dasharatha was overwhelmed with grief and swooned
away, and, coming to himself again, he prayed Kaikeyi to
waive her right. For long he pleaded with her, weeping
heavy tears and thinking all an evil dream ; but Kaikeyi
only answered with exhortations to keep his sworn word,
reminding him of many ancient exemplars of truth, such as
Saivya, who gave his own flesh to the hawk that pursued
the dove he had protected, or Alarka, that gave his eyes
to a Brahman. " If thou dost not fulfil what has been
promised, thou art for ever disgraced, and here and now
shall I take my own life," she said. Then Dasharatha,
urged by Kaikeyi like a goaded horse, cried out : " I am
bound fast by the bond of truth : this is the root of
all my seeming madness. My only wish is to behold
Rama."

Now dawn had come, and Vashishtha sent Rama's charioteer
to tell the king that all was ready for the ceremony.
Hardly able to say anything for grief, the king sent that
charioteer to fetch Rama to his side. So, leaving Sita
with happy words, Rama drove through the gay streets to
his father's palace; those who had not the fortune to see
Rama, or to be seen by him, despised themselves, and
were despised by all.

Rama greeted the king and Kaikeyi dutifully, but Dasha-
ratha, altogether broken down and crushed to earth, could
only murmur faintly, " Rama, Rama." Grieved at heart,
Rama wondered if he had done anything amiss, or if any
misfortune had befallen his father. " O mother," he said
to Kaikeyi, " what sorrow has overtaken my father's

Dasharatha's Dilemma

heart?" Then she answered shamelessly: "O Rama,
nothing ails thy father, but somewhat he has to tell thee,
and since thou art his dearest son, he cannot frame the
speech that injures thee. Yet thou shouldst perform what he
has promised me. Long ago the Lord of the Earth promised
me two boons : now in vain he would set up a dyke, after
the water has all passed away — for thou knowest that truth
is the root of all religion. If thou wilt accomplish what-
ever good or evil he ordains, I shall tell thee all." Rama
answered : " Dear lady, do not speak such words to me; for
if he order, I can jump into the fire or drink strong poison.
Know that I shall carry out his wish : Rama's promise
never fails." Then Kaikeyl told him the story of the
boons, and she said : "These are the boons I have been
promised : that thou shouldst dwell as a hermit in Dandaka
forest for fourteen years, with dress of bark and matted
hair, and that Bharata should be installed as heir-apparent
on the throne to-day. Thy father is too much grieved
to even glance at thee ; but do thou save his honour by
redeeming those great pledges he has given."
Rama was not grieved or angered by these cruel words,
but answered quietly: "Be it as thou sayest. I am only
sorry for my father's grief. Let messengers be sent at once
for Bharata, while I, not questioning his wish, go to the
forest. Even though he has not himself commanded me,
thy order is sufficient. Allow me now to see my mother
and to comfort Slta, and do thou serve and tend both
Bharata and our father, for this is right." Then Rama,
followed by Lakshman hot with anger, but himself unmoved,
sought his mother, and found her making offerings to
Vishnu and other deities. Gladly she greeted him, and he
reverently her. Then he told her all that had befallen :
how Bharata should be appointed heir, and himself should

39

Myths of the Hindus & Buddhists

live for fourteen years an exile in the forest. Like a great
.ra/tree felled by the woodman's axe, she sank to the ground
and wept inconsolably. " O my son," she said, " hadst
thou not been born, I should have grieved only because I
had no son ; but now a greater sorrow is mine. I am the
eldest of the queens, and have ever endured many things
from the younger wives. Now I shall be as one of
Kaikeyl's maidservants, or even less. She is ever of sour
mood to me ; how may I now, neglected by my husband,
meet her eyes ? Twenty-seven years of thy life have I
expected an end of grief, and now I know not why death
delays to carry me away. All the almsgiving and austerity
have been in vain. Yet, O my darling, I shall follow thee
even to the forest, as a cow follows after her young one ;
for I cannot bear the days till thy return, nor dwell amongst
the co-wives. Do thou take me with thee, like a wild hind."
But Lakshman urged his brother to resist, with angry and
impatient words, vowing to fight for Rama and blaming
Dasharatha bitterly. Kaushalya then joined her prayer
to Lakshman's, and would seek death if Rama left her.
But Rama, unmoved by lust of Empire, answered
Lakshman that Kaikeyi had been but an instrument in
the hands of Destiny; that others of his line had fulfilled
hard tasks commanded by their fathers ; that he would
follow the same path, for one obeying a father could not
suffer degradation. " And, O gentle brother," he said,
" I am determined to obey my father's order." To
Kaushalya he answered: "The king has been ensnared
by Kaikeyi, but if thou dost leave him when I am gone
he will surely die. Therefore do thou remain and serve
him, according to thy duty. And do thou pass the time
in honouring the gods and Brahmans." Then Kaushalya
was calmed and blessed her son, commending him to the
40

Sita will follow Rama into Exile

gods and rishis and holysteads and trees and mountains
and deer of the forest and all creatures of the sky to
o-uarcl him. Then with sacred fire and Brahman ritual she

o

blessed his £oiii£ and walked sunwise thrice about him,

& c>

and he went to Sita.

Sita, who knew nothing of what had befallen, rose and

O

greeted him with trembling limbs, for he could no longer
hide his grief. Then Rama told her all that had been
done, and he said : " Now Bharata is king thou shouldst
not praise me, even amongst thy friends; so mayst thou
dwell in peace as one favourable to their party. Do thou
thus dwell here in peace; rise betimes, worship the gods,
bow to the feet of my father Dasharatha, and honour my
mother Kaushalya, and after her my other mothers with
equal love and affection. Look on Bharata and Satrughna
as thy sons or brothers, for they are dearer to me than life.
Thus live thou here, while I go forth into the forest."

Sita will follow Rama into Exile
Then Sita answered : " I can only mock at such unmeet
words, not fitting to be heard, much less to be spoken by
a great prince such as thou. For, O my lord, a father,
mother, son, brother, or daughter-in-law indeed abide by
the result of their own actions ; but a wife, O best of men,
shares in her husband's fate. Therefore I have been ordered,
no less than thou, to exile in the forest. If thou goest
there I shall go before thee, treading upon thorns and
prickly grass. I shall be as happy there as in my father's
house, thinking only of thy service. I shall not cause thee
trouble, but will live on roots and fruits. I will precede
thee walking and follow thee in eating. And there will be
pools, with wild geese and other fowl and bright with full-
blown lotus-flowers, where we may bathe. There shall I

Myths of the Hindus ©* Buddhists

be happy with thee, even for a hundred or a thousand
years ! "

But Rama strove to dissuade her by recounting a tale of
hardships and dangers endured by forest-dwellers, as of
fierce and wild animals, poisonous serpents, a bed of
leaves, scanty food, arduous ritual, hunger, thirst, and
fear. But Sita, with tears in her eyes, answered patiently :
"These evils seem to me like so many blessings if thou
art with me, nor will I live forsaken. Moreover, it was
prophesied by Brahmans of my father's house that I should
dwell in a forest, and a yogini came to my mother when I
was a girl and told the same tale. Know that I am wholly
bound to thee, as was Savitrl to Satyavan ; thy company is
heaven to me and thy absence hell. Following thee, I
shall be blameless, for a husband is as God to a wife.
Do thou take me to share equally thy joy and sorrow, else
will I drink poison, or burn in fire, or drown in water ! '
So she prayed, while the big tears trickled down her face
like drops of water from the petals of a lotus.
Then Rama granted her desire : " O fair one, since thou
fearest not the forest thou shalt follow me and share my
righteousness. Do thou bestow thy wealth on Brahmans
and make haste to be ready for the journey." Then Sita's
heart was gladdened, and she bestowed her wealth on
Brahmans and fed the poor and made all ready for the way.

Lakshman also Follows

Now Lakshman, too, with tears in his eyes, held Rama's
feet and spoke to him : " If thou wilt go thus to the forest
full of elephants and deer, I shall also follow, and together
we shall dwell where the songs of birds and the humming
of bees delight the ear. I shall go before thee on the way,
finding the path, carrying bows and hoe and basket ; daily
42

Lakshman also Follows

I shall fetch the roots and fruits thou needest, and thou
shalt sport with Sita on the hill-sides, while I do every work
for thee." Nor could Rama by any argument dissuade him.
"Take leave, then, of all thy relatives," said Rama, "and
bring away from my guru's * house the two suits of mail and
burnished weapons given to me as bridal gifts by Janaka.
Distribute my wealth amongst the Brahmans." Then Rama,
Sita, and Lakshman went to farewell their father and the
mothers of Rama. Then a noble Brahman named Sumantra,
seeing Dasharatha broken by grief, and moved to pity at the
going forth of Rama, prayed Kaikeyl to relent, clasping his
hands and using smooth but cutting speech ; but that noble
lady's heart was hardened, and she might not in any wise be
moved. But when Dasharatha wished to send Ayodhya's
wealth and men with Rama to the forest she paled and
choked with anger, for she required that Rama should go
destitute and that the wealth should belong to Bharata.
But Rama said : " What have I to do with a following in
the forest ? What avails it to keep back the trappings of
a goodly elephant when the elephant itself is renounced ?
Let them bring me dresses of bark, a hoe and basket."
Then Kaikeyl brought a dress of bark, one each for
Rama and Lakshman and Sita. But Sita, clad in robes
of silk, seeing the robe of a nun, trembled like a doe
before the snare and wept. Then would they persuade
Rama to leave Sita to dwell at home, abiding his return ;
and Vashishtha rebuked Kaikeyl. " This was not in the
bond," said he, "that Sita should go forth to the forest.
Rather let her sit in Rama's seat ; for of all those that wed,
the wife is a second self. Let Sita rule the earth in
Rama's stead, being Rama's self, for be sure that Bharata

1 Guru, a teacher, especially in matters of religion and philosophy, here
also of martial exercises.

43

Myths of the Hindus & Buddhists

will refuse to take the throne that should be Rama's.
Behold, Kaikeyl, there is not a person in the world who is
not a friend to Rama : even to-day thou mayst see the
beasts and birds and serpents follow him, and the trees
incline their heads toward him. Therefore let Sita be
well adorned and have with her cars and goods and
servants when she follows Rama."

Then Dasharatha gave her robes and jewels, and laying
aside the dress of bark, Sita shone resplendent, while the
people muttered against Kaikeyl, and Sumantra yoked the
horses to Rama's car. Rama's mother bade farewell to
Sita, counselling her in the duties of women, to regard her
lord as God, though exiled and deprived of wealth ; to
whom Sita answered : " The moon may sooner lose its
brightness than I depart from this. The lute without
strings is silent, the car lacking wheels is motionless, so a
woman parted from her lord can know no happiness. How
should I disregard my lord, who have been taught the
greater and the lesser duties by those above me ? ':
Then Rama, taking leave of Dasharatha and of his
mothers, said with praying hands : " If I have ever
spoken discourteously, by lack of thought, or inadver-
tently done any wrong, clo ye pardon it. I salute all ye,
my father and mothers, and depart." Then Sita, Rama,
and Lakshman walked sunwise thrice about the king and
turned away.

Then Rama and Lakshman, and Sita third, ascended the
flaming car of gold, taking their weapons and coats of
mail, the hoe and basket, and Sita's goods bestowed by
Dasharatha; and Sumantra urged on the goodly horses,
swift as the very wind. Men and beasts within the city
were stricken dumb with grief, and, bereft of wit, rushed
headlong after Rama, like thirsty travellers seeing water;

44

Rama & SIta & Lakshman go into Exile

even Rama's mother ran behind the car. Then Rama said
to the charioteer, " Go thou swiftly," for, like a goaded
elephant, he might not bear to look behind. Soon Rama was
far away, beyond the sight of men gazing at the car's track.
Then Dasharatha turned to Kaikeyi and cursed her with
divorce from bed and home, and seeing the city with empty
streets and closed stalls, "Take me speedily to Rama's mother,
Kaushalya's chamber; only there may I find any rest."

Rama and Sit a and Lakshman go into Exile
Driving fast for two days, Rama reached the boundary of
Koshala, and, turning back toward Ayodhya, bade farewell
to land and people. " O best of cities," said he, " I say it
to thee and to the deities that guard and dwell with thee :
returning from my forest home, my debt paid off, thee and
my father and my mother I will see again." Then they
left Koshala, rich in wealth and kine and Brahmans, and
passed through other smiling lands until they reached the
blessed Ganga, crystal clear, resorted to by every creature,
haunted by gods and angels, sinless and sin-destroying.
There Guha, king of Nishadha, greeted them and fed their
horses and kept guard over them all night, and when the
dark cuckoo's note and the peacock's cry were heard at
dawn he sent for a splendid ferry-boat. Then Rama asked
for starch-paste, and he and Lakshman dressed their hair
in matted locks, after the fashion of hermits dwelling in
the forest. Rama said farewell to Guha, and Sumantra the
charioteer he bade go back to Ayodhya, though he prayed
to follow farther. Then as they crossed, Sita prayed to
Ganga for safe return after fourteen years, vowing to
worship that River-Queen with many offerings.
That night they dwelt by a great tree on the farther
bank and ate boar's flesh slain by Rama and Lakshman ;

45

Myths of the Hindus <Sf Buddhists

and those two brothers vowed to protect Slta and each
other, whether in solitude or amongst men. Lakshman
should walk in front, then Slta, and Rama last. They
talked also of Ayodhya, and Rama, fearing Kaikeyi's evil
heart, would have Lakshman return to care for Kaushalya ;
and he railed against Kaikeyl and somewhat blamed his
father, swayed by a woman's will. But Lakshman comforted
his brother so that he wept no more. "Thoushouldst not
grieve," he said, "grieving Slta and me; and, O Rama,
I can no more live without thee than a fish taken out of
water — without thee I do not wish to see my father, nor
Satrughna, norSumitra, nor Heaven itself." Then Rama
was comforted, and slept with Slta under the banyan-tree,
while Lakshman watched.

Next day they reached the holy place where Ganga joins
with Jamna at Prayag ; there they came to the hermitage
of Bharadwaja, guided by the wreathing smoke of his
sacrificial fire, and they were welcome guests. Bharadwaja
counselled them to seek the mountain of Chitrakuta, ten
leagues from Prayag. " There is a fit abode for thee," he
said, "graced with many trees, resounding with the cries
of peacocks, and haunted by great elephants. There are
herds of elephants and deer. Thou shalt range the woods
with Slta, and shalt delight in rivers, meadows, caves, and
springs, in the cries of cuckoos and the belling of the
deer, and in pleasant fruits and roots." Then he taught
them how to come there, crossing the Jamna and passing
the great banyan-tree Shyama, the Dusky, and thence by
a fair sandy road through the Jamna forests.
So Rama and Slta and Lakshman took leave of
Bharadwaja and crossed the Jamna by a raft, and came
to Shyama. Immediately on arrival there, Slta prayed
to Jamna, vowing many offerings of kine and wine
46

Dasharatha's Grief <Sf Death

for Rama's safe return. To Shyama Slta also prayed,
saluting him with folded hands: "O great tree, I bow to
thee. May my lord's vow be all fulfilled, and we again
behold Kaushalya and Sumitra." Then as they went along
the forest path, Slta, seeing trees and flowers unknown,
asked Rama many questions, as of their names and
virtues; and Lakshman brought her flowers and fruits to
pleasure her; and the rippling streams, and the cries of
cranes and peacocks, and the sight of elephants and
monkeys delighted her.

On the second day they reached the Chitrakuta mountain,
where was the hermitage of Valmlki. Greeted by that
rishi, Rama told him all that had befallen. Then Laksh-
man fetched divers sorts of wood, and those brothers
built a goodly house with doors and thatched with leaves.
Then Lakshman slew a deer and cooked it, and Rama
made ritual offerings to the divinities of that very place,
and after communion with the deities he entered the well-
wrought thatched house with Slta and Lakshman, and
they rejoiced with happy hearts and cast off grieving for
Ayodhya.

Dashdrathas Grief and Death

Meanwhile Ayodhya was a place of grief and mourning,

without comfort for king or people. On the fifth day of

Rama's exile, just when Kaushalya for a moment yielded

to her sorrow and reproached her lord, there came into

Dasharatha's mind a recollection of a sin committed in a

past life by means of an arrow-finding-its-mark-by-sound

— which sin now bore the fruit of exile and death.

Remembering this sin, he told Kaushalya the same night

how it had been committed :

" I was then so skilled a bowman as to earn the name of

47

Myths of the Hindus & Buddhists

one who, aiming by sound alone, can hit the mark. Thou,
O lady, wert then unwedded, and I was a youthful prince.
It was when rain first fell after the days of burning heat ;
frogs and peacocks were rejoicing, trees were shaken by
the wind and rain, the hills were hidden by the heavy
showers. On such a pleasant day I went forth to hunt
by the river Sarayu, and there I heard a sound like the
filling of a water-jar or the roaring of an elephant.
Then I shot an arrow in the direction of the sound, for it
was dark, so that nothing could be seen. Then I heard
moans and cries, and I found a hermit by the bank, pierced
by my shaft ; he told me of his estate and bade me seek
his aged parents in the hermitage near by, and therewith
died, and I lamented him. Then I sought his father and
his mother, who were anxious in mind because of his delay,
and confessed to them my deed ; and the rishi, who by his
curse might have burned me to a cinder, spared my life
because I freely told him all that had befallen. But when
the funeral pyre was ready, and those aged ones, called
by a vision of their son, burned their bodies with his upon
the pyre, they twain cursed me with a lesser curse, that
in the end I should meet my death by grieving for a son.
" Thou knowest, gentle lady, that the fruit of good or evil
actions is reaped by the doer thereof. Childish is anyone
who does any action not considering consequences ! He
that fells a mango grove and waters other trees may hope
for fruit when he beholds the flower ; but when the season
for fruit cometh he will grieve ! So is it now with me :
I die of grief for Rama's exile. I scarcely see thee, my
senses are no longer keen ; I am like a smoking lamp that
burns low when there is but little oil remaining. O Rama,
O Kaushalya, O unhappy Sumitra, O cruel Kaikeyl ! '
Thus lamenting, Raja Dasharatha died.
48

Dasharatha's Grief &P Death

When news of this spread abroad next day Ayodhya was
plunged in deeper grief, for in a kingless country all
goes amiss, rain does not fall, there are no rejoicings, nor
prosperity, nor safety ; a kingdom without a king is like a
river without water, a wood without grass, a herd of kine
without a keeper ; a king is father and mother, and com-
passeth the welfare of all men and creatures. Considering
thus, the palace officers and family priests took counsel,
headed by Vashishtha, to send envoys to Bharata, with a
message that he should come at once for a matter that
might not be delayed; but these envoys should not tell
him anything of Rama's exile or the king's death. Riding
in well-horsed cars, those envoys, going very swiftly, reached
on an evening the wealthy city of Girivraja, in Kekaya,
where Bharata was lodged with his maternal uncle.
That same night Bharata dreamt many evil dreams and
might not be comforted. " Either I or Rama or Laksh-
man or the king is about to die," he said. Then the
envoys entered and were well received. Bharata inquired
if all was well with his father and mothers and brothers,
and was assured that it was even so. Then the ambas-
sadors delivered their message, and Bharata told his
uncle and his grandfather, and took leave to go to Ayodhya.
They conferred on him many gifts, as woollen cloths and
deer-skins and elephants and dogs and swift horses ; but
he, filled with anxiety because of the dreams and the very
hasty journey of the envoys, had little pleasure in the gifts,
and taking with him Satrughna, he departed quickly to
Ayodhya.

Kaikeyi's son beheld that best of cities at sunrise on the
seventh day. Seeing that all was dark and silent in that
place of sadness, and beholding many inauspicious sights
foreboding ill, Bharata entered the royal palace with a heavy

D 49

Myths of the Hindus <Sf Buddhists

heart. Not seeing his father in his quarters, he sought
his mother Kaikeyl and touched her feet. She rose from
her golden seat delighted, and asked him of his welfare
and his journey. This he told her, and himself asked for
the king. "Where is that lord of men," he said, " for I
would fain touch his feet ? He is most often here with
thee, but thy room and couch are empty. Is he, then, with
Kaushalya? " Then Kaikeyl, blinded by lust of glory and
deeming that desirable for Bharata which he indeed con-
sidered evil, answered him: "Thy father has gone the
way of everything that lives." Then long and sadly he
bewailed, and said at last : " Happy for Rama and those
who were present when my sire yet lived, and might
perform his death-bed rites. Now, where is Rama, who
is my father, brother, and friend? I am his servant; I
take refuge at his feet. Do thou inform him that I am
here. And do thou tell me how my father died and what
were his last words." Then Kaikeyl told him how his
father died, and these were his last words, she said :
"Blessed are they ^ that shall see Rama and the strong-
armed Lakshman returning here with Slta." Then
Bharata apprehended fresh misfortune, and asked his
mother whither Kaushalya's son and Slta and Lakshman
had gone. " Rama has gone with Slta and Lakshman,
wearing hermits' robes, to Dandaka forest," she answered,
and told him the whole story of the boons, expecting that
he would be pleased. But he was bitterly angered, and
reproached Kaikeyl as Dasharatha's murderer: "Like a
burning coal, born for the destruction of our race art thou,
whom my father unwittingly embraced. Thou didst little
know my love of Rama! Only for his sake it is, who
calls thee mother, that I renounce thee not. Know that
this kingdom is too great a burden for me, and even were

50

The Regency of Bharata

it not I would not receive it. Now I shall bring back
Rama from the forest and will serve him. But thou shalt
suffer misery in this world and the next; all that befits
thee is to die by fire, or exile, or with a cord about thy neck ! ':
Then came Kaushalya and Vashishtha and greeted
Bharata ; and, guided by that skilful sage, Bharata per-
formed all his father's funeral rites, and with his mothers
walked sunwise around the burning pyre, and after ten days'
mourning gathered up the ashes. Then, as he still grieved
out of all measure, Vashishtha counselled him, discoursing
of the birth and death of beings and the pairs l that
appertain to every creature. Thus comforted, those chiefs
of men held up their heads again, like Indra's shining
banner stained by sun and rain.

The Regency of Bharata

On the fourteenth day the ministers requested Bharata to
take his seat upon the throne; but he refused, and gave
orders to prepare an expedition to go in search of Rama.
When all was ready he mounted a car and set out on the
way ; with him went six thousand other cars, and a
thousand elephants, and a hundred thousand cavalry, and
men of rank, and citizens, as merchants and traders,
potters and weavers and armourers, goldsmiths and
washermen and actors, and beside these many learned
men and well-respected Brahmans.

Passing through Guha's realm, the host was entertained
by him, and again by Bharadwaja at Prayag. One word
Bharadwaja spoke to Bharata. "Thou shouldst not
blame Kaikeyl," he said. "This exile of the king is for
the good of men and gods and asuras and hermits."

1 "The pairs,"/.*?, the pairs of opposites, pleasure, pain, &c., inseparable
from life.

51

Myths of the Hindus & Buddhists

From Prayag the mighty host marched on to Chitrakuta,
and came to Rama's hermitage. Then Bharata advanced
alone, and fell at his brother's feet. This was the fashion
of Rama : he sat in the leaf-thatched house, crowned with
matted locks and clad in a black deer's skin ; like a flame
he was and lion-shouldered, mighty-armed and lotus-
eyed; lord of this sea-girt world he seemed, like to the
ever-living Brahma; and by his side were Lakshmana
and Slta. Then Bharata wept to see his brother thus, who
was used to royal state. But Rama raised him from the
ground and kissed his head and asked him of Dasharatha
and his own well-being. Then Bharata related all that
had come to pass, and prayed Rama to return to Ayodhya
and rule; but Rama would not. " How can I, commanded
by my father and mother to dwell in the forest, do any
otherwise ? Thou shouldst rule, in accordance with his
will ; thou shouldst not blame Kaikeyl, for obedience is
the duty alike of sons and wives and disciples, nor is a
mother's wish less binding than a father's." Then
Bharata answered : " If the kingdom is mine, I have the
right to bestow it upon thee ; do thou accept it." But
Rama would not consent to this, nor be moved by any
argument, whether of Bharata, or of his mother, or of
Vashishtha, or of any of that host. Then Bharata prayed
Rama for his golden sandals, and, bowing down to them,
vowed thus : " For these fourteen years I shall dwell as a
hermit without the walls of Ayodhya, making over to thy
sandals the task of government. If then thou comest not,
I shall die by fire." To this plan Rama agreed, and,
embracing Bharata and Satrughna, said, "So be it."
One thing he added : " Do thou not cherish resentment
against Kaikeyl, but be kindly toward her; this both
myself and Slta pray thee." Then Bharata walked sun-
52

The Forest Life

wise about Rama, and, placing the sandals on an elephant,
took them back to Ayodhya, followed by all that host of
men. There he installed the sandals on the throne, and,
living in retirement, carried on the government as their
minister.

Now, for two reasons, Rama would no longer dwell at
Chitrakuta : first, inasmuch as hosts of rakshasas, out of
hatred of him, annoyed the hermits of that place; and,
secondly, because the host of men from Ayodhya had
trampled and defiled the place; and, moreover, it re-
minded him too sharply of his brother's grief and the
citizens' and queen-mother's. He went, therefore, with
Slta and Lakshman toward Dandaka, and entered that
deep forest like the sun that is hidden by a mass of clouds.

The Forest Life

Rama and Slta and Lakshman wandered through the
forest, welcome guests at every hermitage. The great
sages dwelling in the hermitages also complained against
those devilish rangers of the night, and besought Rama's
protection against them, which he freely promised ; and
when the gentle Slta one day suggested that they should
lay down their arms, abandoning the rule of knights for
that of saints, and ceasing from hostility even against the
rakshasas — " The very bearing of weapons changeth the
mind of those that carry them," she said — Rama answered
that it might not be, for he was pledged by knightly duty
and personal promise.

So Rama dwelt in the forest for ten years, staying a
month, a season, or a year at one or another hermitage.
Once a fierce rakshasa named Viradha seized Slta and
would have carried her off, but Rama and Lakshman with
huge labour slew him. Another time they met a mighty

53

Myths of the Hindus @P Buddhists

vulture ; but he was a friend, and announced himself as
Jatayu and a friend of Rama's father. Jatayu promised
Rama his help, and to guard Slta when Rama and
Lakshman went abroad together.

Last of all, Rama and Slta and Lakshman came to Panchavati,
where stretched a fair lawn beside the river Godaverl, whose
banks were overhung by flowery trees. The waters swarmed
with fowl, throngs of deer dwelt in the woods, the cries of
peacocks resounded, the hills were covered with good trees
and flowers and herbs. There Lakshman built a spacious
bamboo house, well thatched with leaves and with a well-
smoothed floor. Thither Jatayu also came ; and Rama, Slta,
and Lakshman were contented, like the gods in Heaven.
Now Rama was seated with Slta, talking to Lakshman,
when there came to Panchavati a fearful and hideous
rakshasi, sister of Ravana ; and when she saw Rama,
immediately she desired him. Her name was Surpanakha.
Refused by Rama, she sought to become Lakshman's
wife, and, repulsed by him, she returned to Rama and
would have slain Slta. Then Lakshman seized his sword
and cut off her nose and ears, and she fled away bleeding,
till she met her brother Khara, younger brother of
Ravana. His anger at her misfortune knew no bounds,
and he sent fourteen rakshasas to slay those brothers and
Slta and bring their blood for Surpanakha to drink. But
Rama slew all those evil creatures with his arrows.
Then Khara was indeed filled with furious anger, and set
out himself with fourteen thousand rakshasas, every one
shape-shifters, horrible, proud as lions, big of mouth,
courageous, delighting in cruelty. As this host drove on
many evil omens befell ; but Khara was fey and not to be
turned aside from what he deemed a small matter — to slay
three human beings.

54

Ravana's Wrath

Rama, perceiving the oncoming host, sent Lakshman with
Sita to a secret cave, and cast on his mail, for he would
fight alone; and all the gods and spirits of the air and
creatures of heaven came to behold the battle. The
rakshasas came on like a sea, or heavy clouds, and
showered their weapons upon Rama, so that the wood-
gods were afraid and fled away. But Rama was not
afraid, and troubled the rakshasas with his marrow-
piercing shafts, so that they fled to Khara for protectioa.
He rallied them, and they came on again, discharging
volleys of uprooted trees and boulders. It was in vain ;
for Rama, alone and fighting on foot, slew all the fourteen
thousand terrible rakshasas and stood face to face with
Khara himself. A dreadful battle was theirs, as if between
a lion and an elephant ; the air was dark with flying shafts.
At last a fiery arrow discharged by Rama consumed the
demon. Then the gods, well pleased, showered blossoms
upon Rama, and departed whence they came. And Sita
and Lakshman came forth from the cave.

Ravana s

But news of the destruction of the rakshasas was brought to
Ravana, and he who brought the news advised Ravana to
vanquish Rama by carrying Sita away. Ravana approved
this plan, and sought out the crafty Maricha to further his
ends. But Maricha advised Ravana to stay his hand from
attempting the impossible, and Ravana, being persuaded
for that time, went home to Lanka.

Twenty arms and ten heads had Ravana : he sat on his
golden throne like a flaming fire fed with sacrificial
offerings. He was scarred with the marks of many wounds
received in battle with the gods; of royal mien and
gorgeously apparelled was that puissant and cruel rakshasa.

55

Myths of the Hindus &P Buddhists

His wont was to destroy the sacrifices of Brahmans and
to possess the wives of others— not to be slain by gods or
ghosts or birds or serpents. Now Surpanakha came to her
brother and showed her wounds, and told him of Rama and
Slta, and taunted him for unkingly ways in that he took
no revenge for the slaughter of his subjects and his brother ;
then she urged him to bring away Slta and make her his
wife. So he took his chariot and fared along by the sea
to a great forest to consult again with Maricha, who dwelt
there in a hermitage practising self-restraint.
Marlcha counselled Ravana not to meddle with Rama.
" Thou wouldst get off easily," he said, " if Rama,
once angered, left a single rakshasa alive, or held
his hand from destroying thy city of Lanka." But
Ravana was fey, and boasted that Rama would be an easy
prey. He blamed Marlcha for ill-will toward himself, and
threatened him with death. Then Marlcha out of fear
consented, though he looked for no less than death from
Rama when they should meet again. Then Ravana was
pleased, and, taking Marlcha in his car, set out for Rama's
hermitage, explaining how Slta should be taken by a ruse.

The Golden Deer

Marlcha, obedient to Ravana, assumed the form of a golden
deer and ranged about the wood near Rama's hut : its
horns were like twin jewels, its face was piebald, its ears
like two blue lotus-flowers, its sleek sides soft as the petals
of a flower, its hoofs as black as jet, its haunches slender,
its lifted tail of every colour of the rainbow — a deer-form
such as this he took ! His back was starred with gold
and silver, and he ranged about the forest lawns seeking
to be seen by Slta. And when she saw him she was
astonished and delighted, and called to Rama and Laksh-
56

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ASTOtt, LENOX AND
TILDEN FOUNDATIONS.

The Golden Deer

man, and begged Rama to catch or kill the deer for her, and
she urged him to the chase. Rama, too, was fascinated by the
splendid deer. He would not heed Lakshman's warning
that it must be a rakshasa disguised. "All the more, then,
must I slay it," said Rama, "but do thou watch over Slta,
staying here with the good Jatayu. I shall be back again
in a very little while, bringing the deer-skin with me."
Now vanishing, now coming near, the magic deer led
Rama far away, until he was wearied out and sank upon
the ground under a shady tree ; then it appeared again,
surrounded by other deer, and bounded away. But Rama
drew his bow and loosed an arrow that pierced its breast,
so that it sprang high into the air and fell moaning on the
earth. Then Marlcha, at the point of death, assumed his own
shape, and remembering Ravana's command, he bethought
him how to draw Lakshman also away from Slta, and he
called aloud with Rama's voice, "Ah, Slta! Ah, Laksh-
man." At the sound of that awful cry Rama was struck
with nameless fear, and hurried back to Panchavati, leaving
Marlcha dead.

Now Slta heard that cry, and urged Lakshman to go to
Rama's help, upbraiding him with bitter words; for he
knew Rama to be unconquerable, and himself was pledged
to guard Slta from all danger. But she called him a
monster of wickedness, and said that he cared nothing for
Rama, but desired herself ; and he might not endure those
words, and though many an ill omen warned him, she
forced him thus to go in search of Rama. So he bowed
to her and went away, but often turning back to glance at
Slta, fearing for her safety.

57

Myths of the Hindus <Sf Buddhists

Slid Stolen

Now Ravana assumed the shape of a wandering yogi;
carrying a staff and a beggar's bowl, he came towards Slta
waiting all alone for Rama to come back. The forest
knew him : the very trees stayed still, the wind dropped,
the Godaverl flowed more slowly for fear. But he came
close to Slta, and gazed upon her, and was filled with evil
longings ; and he addressed her, praising her beauty, and
asked her to leave that dangerous forest and go with him
to dwell in palaces and gardens. But she, thinking him a
Brahman and her guest, gave him food and water, and
answered that she was Rama's wife, and told the story of
their life; and she asked his name and kin. Then he
named himself Ravana and besought her to be his wife,
and offered her palaces and servants and gardens. But
she grew angry beyond all measure at that, and answered :
" I am the servant of Rama, lion amongst men, immov-
able as any mountain, vast as the mighty ocean, radiant
as Indra. Wouldst thou draw the teeth from a lion's
mouth, or swim the sea with a heavy stone about thy
neck? As well mightst thou seek the Sun or Moon as
me! Little like is Rama unto thee, but different as is a
lion from a jackal, an elephant from a cat, the ocean
from a tiny stream, or gold from iron. Indra's wife thou
mightst carry off, and live; but if thou takest me, the
wife of Rama, thy death is certain, and I, too, shall surely
die." And she shook with fear, as a plantain-tree is
shaken by the wind.

But Ravana's yellow eyes grew red with anger and the peace-
ful face changed, and he took his own horrid shape, ten-faced
and twenty-armed; he seized that gentle thing by the hair
and limbs, and sprang into his golden ass-drawn car, and
58

Sita Stolen

rose up into the sky. But she cried aloud to Lakshman and
to Rama. " And O thou forest and flowery trees," she cried,
" and thou Godaverl, and woodland deities, and deer, and
birds, I conjure you to tell my lord that Ravana has stolen

me awav."

Then she saw the great vulture Jatayu on a tree, and prayed
him for help ; he woke from sleep and, seeing Ravana and
Sita, spoke soft words to the rakshasa, advising him to
leave his evil course. Jatayu warned him that Rama would
surely avenge the wrong with death, " and while I live
thou shalt not take away the virtuous Sita, but I will fight
with thee and fling thee from thy car." Then Ravan, with
angry eyes, sprang upon Jatayu, and there was a deadly
battle in the sky; many weapons he showered on Jatayu,
while the king of birds wounded Ravana with beak and
talons. So many arrows pierced Jatayu that he seemed
like a bird half hidden in a nest; but he broke with his
feet two bows of Ravana's, and destroyed the sky-faring
car, so that Ravana fell down on to the earth, with Sita on his
lap. But Jatayu by then was weary, and Ravana sprang up
again and fell upon him, and with a dagger cut away his
wings, so that he fell down at the point of death. Sita
sprang to her friend and clasped him with her arms, but
he lay motionless and silent like an extinguished forest fire.
Then Ravana seized her again and went his way across the
sky. Against the body of the rakshasa she shone like golden
lightning amidst heavy clouds, or a cloth of gold upon a
sable elephant. All nature grieved for her: the lotus-
flowers faded, the sun grew dark, the mountains wept in
waterfalls and lifted up their summits like arms, the
woodland deities were terrified, the young deer shed
tears, and every creature lamented. But Brahma, seeing
Sita carried away, rejoiced, and said, "Our work is

59

Myths of the Hindus & Buddhists

accomplished now," foreseeing Ravana's death. The
hermits were glad and sorry at once: sorry for Slta, and
glad that Ravana must die.

Now, as they drove through the sky in such a fashion Slta
saw five great monkeys on a mountain-top, and to them
she cast down her jewels and her golden veil, unobserved
of Ravana, as a token for Rama. But Ravana left behind
the woods and mountains, and crossed the sea, and came
to his great city of Lanka1 — and set her down in an inner
room, all alone and served and guarded well. Spies were
sent to keep a watch on Rama. Then Ravana returned
and showed to Slta all his palace and treasure and
gardens, and prayed her to be his wife, and wooed her in
every way; but she hid her face and sobbed with wordless
tears. And when he urged her again she took a blade of
grass and laid it between Ravana and herself, and prophesied
his death at Rama's hands and the ruin of all rakshasas,
and utterly rejected him. Then he turned from prayer to
threats, and, calling horrid rakshasas, gave her to their
charge, and commanded them to break her spirit, whether
by violence or by temptation. There was the gentle Slta,
like a sinking ship, or a doe amongst a pack of dogs.

Rama's Wrath

Now Rama, returning from the chase of Maricha, was
heavy-hearted ; meeting Lakshman, he blamed him much
for leaving Slta. The jackals howled and birds cried as
they hurried back. As they came near to the hermitage
the feet of Rama failed him, and a trembling shook his
frame; for Slta was not there. They ranged the groves
of flowering trees, and the river banks where lotus-flowers
were open, and sought the mountain caves, and asked the

1 Lanka, according to the usual view, Ceylon.
60

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Rama's Wrath

river and the trees and all the animals where Slta was.
Then Rama deemed that rakshasas had eaten her, taking
revenge for Khara. But next they came to where Jatayu
had fought with Ravana, and saw the broken weapons
and the car and the trampled ground ; and Rama raged
against all beings, and would destroy the very heavens
and earth, unless the gods gave back his Slta. Then
they perceived the dying Jatayu, and deeming him to be
a rakshasa that had eaten Slta, Rama was about to slay
him. But Jatayu spoke feebly, and related to Rama all
that had befallen, so that Rama, throwing down his bow,
embraced the friendly bird and lamented for his death ; and
Jatayu told of Ravana and comforted Rama with assur-
ances of victoiy and recovery of Slta. But therewith his
spirit fled away, and his head and body sank down upon
the ground ; and Rama mourned over his friend :
"Ah, Lakshmana," he said, "this kingly bird dwelt here
contented many years, and now is dead because of me:
he has given up his life in seeking to rescue Slta. Be-
hold, amongst the animals of every rank there are heroes,
even amongst birds. I am more sorry for this vulture
who has died for me than even because of Slta's loss."
Then Lakshman brought wood and fire, and they burned
Jatayu there with every right and offering due to twice-
born men, and spoke the mantras for his speedy coming
to the abodes of the shining gods; and that king of vul-
tures, slain in battle for a good cause, and blest by Rama,
attained a glorious state.

Then Rama and Lakshman set out to search for Slta far
and wide ; it was but a little time before they met a
horrid rakshasa, and it was no light matter for them to
come to their above in battle with him. But he, wounded
to death, rejoiced, for he had been cursed with that form

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Myths of the Hindus <§? Buddhists

by a hermit until Rama should slay and set him free.
Rama and Lakshman burnt him on a mighty pyre, and he
rose from it and, mounting upon a heavenly car, he spoke
to Rama, counselling him to seek the help of the great
monkey Sugriva and the four other monkeys that dwelt
on the mountain Rishyamiikha. " Do not thou despise
that royal monkey," he said, " for he is puissant, humble,
brave, expert, and graceful, good at shifting shapes, and
well acquainted with the haunts of every rakshasa. Do
thou make alliance with him, taking a vow of friendship
before a fire as witness, and with his help thou shalt
surely win back Sita." Then he departed, bidding them
farewell and pointing out the way to Rishyamukha ; and
they, passing by Matanga's hermitage, came to that wooded
mountain, haunt of many birds, beside the Pampa lake.

Rdnids Alliance with Sugriva

It was not long before Rama and Lakshman reached the
Rishyamukha mountain, where Sugriva dwelt. Now this
Supfriva lived in exile, driven from home and robbed of

o

his wife by his cruel brother Vali ; and when he saw the
two great-eyed heroes bearing arms, he deemed them to
have been sent by Vali for his destruction. So he fled
away, and he sent Hanuman disguised as a hermit to speak
with the knights and learn their purpose. Then Lakshman
told him all that had befallen, and that Rama now sought
Sugriva's aid. So Hanuman, considering that Sugriva
also needed a champion for the recovery of his wife and
kingdom, led the knights to Sugriva, and there Rama
and the monkey-chief held converse. Hanuman made fire
with two pieces of wood, and passing sunwise about it,
Rama and Sugriva were made sworn friends, and each
bound himself to aid the other. They gazed at each other
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The Search for STta

intently, and neither had his fill of seeing the other. Then
Sugriva told his story and prayed Rama for his aid, and
he engaged himself to overcome the monkey-chief's brother,
and in return Sugriva undertook to recover Slta. He told
Rama how he had seen her carried away by Ravana, and
how she had dropped her veil and jewels, and he showed
these tokens to Rama and Lakshman. Rama knew them,
but Lakshman said : " I do not recognize the bracelets or
the ear-rings, but I know the anklets well, for I was not
used to lift my eyes above her feet."

Now, says the story, Rama fared with Sugriva to Vali's
city, and overcame Vali, and established Sugriva on the
throne. Then four months of the rainy season passed away,
and when the skies grew clear and the floods diminished,
Sugriva sent out his marshals to summon the monkey host.
They came from Himalaya and Vindhya and Kailas, from
the east and from the west, from far and near, from caves
and forests, in hundreds and thousands and millions, and
each host was captained by a veteran leader. All the
monkeys in the world assembled there, and stood before
Sugriva with joined hands. Then Sugriva gave them to
Rama for his service, and would place them under his
command. But Rama thought it best that Sugriva should
issue all commands, since he best understood the ordering
of such a host, and was well acquainted with the matter to
be accomplished.

The Search for Si fa

As yet neither Rama nor Lakshman nor Sugriva knew
more of Ravana than his name ; none could tell where he
dwelt or where he kept Slta hidden. Sugriva therefore
dispatched all that host under leaders to search the four
quarters for a month, as far as the uttermost bound of any

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Myths of the Hindus & Buddhists

land where men or demons dwelt, or sun shone. But he
trusted as much in Hanuman as in all that host together;
for that son of the wind-god had his father's energy and
swiftness and vehemence and power of access to every
place in earth or sky, and he was brave and politic and
keen of wit and well aware of conduct befitting the time
and place. And much as Sugriva relied on Hanuman,
Hanuman was even more confident of his own power.
Rama also put his trust in Hanuman, and gave him his
signet-ring to show for a sign to Sita when he should
discover her.

Then Hanuman bowed to Rama's feet, and departed with
the host appointed to search the southern quarter, while
Rama remained a month with Sugriva expecting his
return. And after a month the hosts came back from
searching the north and west and east, sorry and dejected
that they had not found Sita. But the southern host
searched all the woods and caves and hidden places, till
at last they came to the mighty ocean, the home of
Varuna, boundless, resounding, covered with dreadful
wraves. A month had passed and Sita was not found ;
therefore the monkeys sat dejected, gazing over the sea
and waiting for their end, for they dared not return to
Sugriva.

But there dwelt a mighty and very aged vulture named
Sampati in a neighbouring cave, and he, hearing the
monkeys talking of his brother Jatayu, came forth and
asked for news of him. Then the monkeys related to him
the whole affair, and Sampati answered that he had seen
Sita carried away by Ravana and that Ravana dwelt in
Lanka, a hundred leagues across the sea. " Do ye repair
thither," he said, " and avenge the rape of Sita and the
murder of my brother. For I have the gift of foresight,
64

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VI

RAMA SENDING HIS SIGNET-RING
TO SITA

K. VENKATAPPA

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lost

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Sita found in Lanka

and even now I perceive that Ravan and Sita are there in
Lanka."

Sita found in Lanka

Then the monkeys grew more hopeful, but when they
marched down to the shore and sat beside the heaving
sea they were again downcast, and took counsel together
sadly enough. Now one monkey said he could bound
over twenty leagues, and another fifty, and one eighty, and
one ninety ; and Angada, son of Vali, could cross over a
hundred, but his power would not avail for the return.
Then Jambavan, a noble monkey, addressed Hanuman, and
recalled his birth and origin, how the wind-god had
begotten him and his mother Anjana had borne him in
the mountains, and when he was still a child he had thought
the sun to be a fruit growing in the sky, and sprang easily
three thousand leagues toward it; how Indra had cast
a bolt at him, breaking his jaw; how the wind-god in
anger began to destroy the heavens and earth, till Brahma
pacified him and granted him the boon that his son should
be invulnerable, and Indra gave him the boon of choosing
his own death. " And do thou, heroic monkey, prove thy
prowess now and bound across the ocean," he said, " for
we look on thee as our champion, and thou dost surpass all
things in movement and in vehemence."
Then Hanuman roused himself, and the monkey host
rejoiced. Swelling with pride and might, he boasted of
the deed he would accomplish. Then he rushed up the
mountain Mahendra, shaking it in his wrath and frighten-
ing every beast that lived in its woods and caves. Intent
upon achieving a hard task, where no friend could help
and no foe hindered, Hanuman stood with head uplifted
like a bull, and praying to the sun, to the mountain wind,

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Myths of the Hindus <Sf Buddhists

to the Self-create and to all beings, he set his heart in the
work to be accomplished. He grew great, and stood, like
a fire, with bristling hair, and roared like thunder,
brandishing his tail ; so he gathered energy of mind and
body. " I will discover Sita or bring Ravana away in
chains," he thought, and therewith sprang up so that the
very trees were dragged upward by his impetus and fell
back again behind him. He hurtled through the air like
a mountain, his flashing eyes like forest fires, his lifted tail
like Sakra's banner. So Hanuman held his way across the
ocean. Nor, when the friendly ocean lifted up Mount
Mainaka, well wooded and full of fruits and roots, would
Hanuman stay to rest, but, rising up, coursed through the
air like Garuda himself. Then a grim rakshasl named
Sinhikha rose from the sea and caught him by the
shadow, and would devour him ; but he dashed into her
mouth and, growing exceeding great, burst away again,
leaving her dead and broken. Then he perceived the
farther shore, and thinking his huge form ill-fitted for a
secret mission, he resumed his natural size and shape, and
so alighted on the shore of Lanka, nor was he ever so
little wearied or fatigued.

On the mountain summit Hanuman beheld the city of
Lanka, girt with a golden wall, and filled with buildings
huge as cloudy mountains, the handiwork of Vishva-
karman. Impatiently he waited for the setting of the
sun ; then, shrinking to the size of a cat, he entered the
city at night, unseen by the guards. Now Lanka seemed
to him like a woman, having for robe the sea, for jewels
cow-pens and stables, her breasts the towers upon her
walls ; and behold, as he entered in, she met him in a
terrible shape and barred his way. Then Hanuman
struck her down, though gently, considering her a woman,
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Sita found in Lanka

and she yielded to him, and bade him accomplish his affair.
Hanuman made his way to the palace of Ravana, towering
on the mountain-top, girt with a wall and moat. By now
the moon was full and high, sailing like a swan across
the skyey sea, and Hanuman beheld the dwellers in the
palace, some drinking, some engaged in amorous dalli-
ance, some sorry and some glad, some drinking, some
eating, some making music, and some sleeping. Many a
fair bride lay there in her husband's arms, but Sita of
peerless virtue he could not find; wherefore that eloquent
monkey was cast down and disappointed. Then he sprang
from court to court, visiting the quarters of all the
foremost rakshasas, till at last he came to Ravana's own
apartments, a very mine of gold and jewels, ablaze with
silver light. Everywhere he sought for Sita, and left no
corner unexplored ; golden stairs and painted cars and
crystal windows and secret chambers set with gems, all
these he beheld, but never Sita. The odour of meat and
drink he sniffed, and to his nostrils there came also the
all-pervading Air, and it said to him, "Come hither,
where Ravana lies." Following the Air, he came to
Ravana's sleeping-place. There lay the lord of the
rakshasas upon a glorious bed, asleep and breathing
heavily ; huge was his frame, decked with splendid jewels,
like a crimson sunset cloud pierced by flashes of lightning;
his big hands lay on the white cloth like terrible five-
hooded serpents ; four golden lamps on pillars lit his bed.
Around him lay his wives, fair as the moon, decked in
glorious gems and garlands that never faded. Some,
wearied with pleasure, slept where they sat; one clasped
her lute like an amorous girl embracing her lover ; another
fair one, skilled in the dance, made graceful gestures even
in her sleep; others embraced each other. There, too,

Myths of the Hindus S? Buddhists

was Mandodari, Ravana's queen, exceeding all others in
her splendour and loveliness ; and Hanuman guessed she
must be Slta, and the thought enlivened him, so that he
waved his arms and frisked his tail and sang and danced
and climbed the golden pillars and sprang down again, as
his monkey-nature moved him.

But reflection showed his error, for he said : " Without
Rama, Slta would not eat or drink or sleep or decorate
her person, nor would she company with any other than he ;
this is some other one." So Hanuman ranged farther
through the palace, searching many a bower in vain.
Many fair ones he beheld, but never Slta, and he deemed
she must be slain or eaten by the rakshasas. So he left
the palace and sat awhile in deep dejection on the city wall.
" If I return without discovering Slta," he reflected, " my
labour will have been in vain. And what will Sugriva
say, and the sons of Dasharatha, and the monkey host?
Surely Rama and Lakshman will die of grief, and after
them Bharata, and then Satrughna, and then the queen-
mothers, and seeing that, Sugriva, Rama's friend, will die
too, and the monkey-queens, and Angada, and all the
monkey race 1 No more shall the noble monkeys assemble
amongst the woods and mountains or in secret places and
indulge in games ; but a loud wailing will arise when I
return, and they will swallow poison, or hang themselves,
or jump down from lofty mountains. Therefore I must
not return unsuccessful ; better that I should starve and die.
It is not right that all those noble monkeys should perish
on my account. I shall remain here and search Lanka
again and again ; even this Asoka wood beyond the walls
shall be examined."

Then Hanuman bowed to Rama and Slta, to Shiva, to
Indra and to Death, to the Wind, the Moon and Fire, and
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Hanuman speaks with STta

to Sugriva, and praying to these with thought intent, he
ranged the Asoka wood with his imagination and met
with Slta. Then he sprang from the wall like an arrow
from a bow, and entered the wood in bodily shape. The
wood was a place of pleasure and delight, full of flowering
trees and happy animals ; but Hanuman ravaged it and
broke the trees. One beautiful Asoka tree stood alone,
amongst pavilions and gardens, built round with golden
pavements and silver walls. Hanuman sprang up this
tree and kept watch all about, thinking that Slta, if she
were in the forest, would come to that lovely place. He
saw a marble palace, with stairs of coral and floors of
shining gold, and there lay one imprisoned, weak and thin
as if with fasting, sighing for heavy grief, clad in soiled
robes, and guarded by horrid rakshasls, like a deer among
the dogs or a shining flame obscured by smoke.
Then Hanuman considered that this must be Slta, for she
was fair and spotless, like a moon overcast by clouds, and
she wore such jewels as Rama had described to him.
Hanuman shed tears of joy and thought of Rama and
Lakshman. But now, while he yet sat hidden on the tree,
Ravana had waked, and that lordly rakshasa came with a
great train of women to the Asoka wood. They followed
their heroic husband like lightnings following a cloud, and
Hanuman heard the sound of their tinkling anklets as they
passed across the golden pavements.

Hanuman speaks with Slta

Ravan came toward Slta, and when she saw him she
trembled like a plantain-tree shaken by the wind, and
hid her face and sobbed. Then he wooed her in every
way, tempting her with wealth and power and comfort;
but she refused him utterly, and foretold his death at

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Myths of the Hindus <§f Buddhists

Rama's hands. But Ravana waxed wood-wrath, and gave

a two-month term, after which, if she yielded not, she

should be tortured and slain ; and leaving her to the horrid

rakshasl guards with orders to break her will, Ravana

returned with his wives to his apartment. Then Sita,

shrinking from the horrible she-demons, threatening her

with death and torture, and reviling Rama, crept to the

foot of the Asoka tree where Hanuman was hidden.

Hanuman reflected that there was need for him to speak

with Sita; but he feared to frighten her, or to attract the

notice of the guard and bring destruction on himself, for,

though he had might to slay the rakshasa host, he could

not, if wearied out, return across the ocean. So he sat

hidden in the branches of the tree and recited Rama's

virtues and deeds, speaking in gentle tones, till Sita heard

him. She caught her breath with fear and looked up

into the tree, and saw the monkey; eloquent was he and

humble, and his eyes glowed like golden fire. Then he

came down out of the tree, ruddy-faced and humbly

attired, and with joined palms spoke to Sita. Then she

told him that she was Sita and asked for news of Rama,

and Hanuman told her all that had befallen and spoke of

Rama and Lakshman, so that she was wellnigh as glad

as if she had seen Rama himself. But Hanuman came a

little nearer, and Sita was much afraid, thinking him to

be Ravana in disguise. He had much ado to persuade her

that he was Rama's friend ; but at last, when she beheld

the signet-ring, it seemed to her as if she were already

saved, and she was glad and sorry at once — glad to know

that Rama was alive and well, and sorry for his grief.

Then Hanuman suggested that he should carry Sita on

his back across the sea to Rama. She praised his strength,

but would not go with him, because she thought she might

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Hanuman burns Lanka

fall from his back into the sea, especially if the rakshasas
followed them, and because she would not willingly touch
any person but Rama, and because she desired that the
glory of her rescue and the destruction of the rakshasas
should be Rama's. " But do thou speedily bring Rama
hither," she prayed. Then Hanuman praised her wisdom
and modesty, and asked for a token for Rama; and she
told him of an adventure with a crow, known only to her-
self and Rama, that had befallen long ago at Chitrakuta,
and she gave him a jewel from her hair, and sent a
message to Rama and Lakshman, praying them to rescue
her. Hanuman took the gem and, bowing to Slta, made
ready to depart. Then Slta gave him another message
for Rama, by which he might know surely that Hanuman
had found her. "Tell him, ' One day my brow-spot was
wiped away, and thou didst paint another with red earth
— thou shouldst remember this. And, O Rama, do thou
come soon ; for ten months have passed already since I
saw thee, and I may not endure more than another month ' ;
and good fortune go with thee, heroic monkey," she
said.

Hanuman burns Lanka

But Hanuman was not satisfied with finding Slta; he
dashed about the Asoka grove and broke the trees
and spoiled the pavilions, like the Wind himself. The
rakshasis sent messages to Ravana for help, and he, hear-
ing that a mighty monkey was destroying his servants,
sent the powerful Jambumali, bow in hand, to slay Hanuman
forthwith; and, indeed, he wounded him with a sharp
arrow as he sat upon a temple roof, but Hanuman hurled
a bolt at him and crushed him utterly. Then a host of
heroic rakshasas, led by Prince Aksha, proceeded against

Myths of the Hindus Sf Buddhists

Hanuman and met their death; next Indrajit was sent

against him, and an awful battle was joined, whereat the

very gods were amazed. He sent a million shafts against

the monkey, but he, ranging the sky, escaped them all ;

then Indrajit paused, and with concentrated mind pondered

over the true character of Hanuman, and with spiritual

insight perceived that he was not to be slain by weapons.

Therefore he devised a way to bind him, and he loosed a

Brahma shaft at him. Therewith Hanuman was bound,

and knew the bond unbreakable, and he fell to earth; but

he reflected that it would be well for him to converse with

Ravana, and therefore he struggled not, but let the rak-

shasas bear him off. But they, seeing him still, bound him

yet closer, pitifully moaning the while, with cords and

bark. But that binding was the means of his release, for

the binding power of a Brahma weapon is broken at once

if another bond is added to it. But the wily monkey

gave no sign that the bonds were loosed ; and the fierce

rakshasas, crying to each other, "Who is he? what does

he want?" and "Kill him! burn him! eat him! "dragged

him before Ravana.

Questioned by Ravana's minister, Hanuman answered that
he was indeed a monkey, come to Lanka as Rama's envoy to
accomplish his commands and to behold Ravana; and he
told the story of Rama up till then, and gave Ravana sound
advice, to save his life by surrendering Slta. Ravana
was furious and would have Hanuman slain; but the
counsellors reminded him that the punishment of death
could not justly be inflicted upon one who named himself
an envoy. Then Ravana cast about for a fitting penalty,
and bethought him to set Hanuman's tail afire. Then the
rakshasas bound the 'monkey's tail with cotton soaked in
oil and set it all ablaze. But the heroic monkey cherished
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VII

BURNING OF LANKA

K. VENKATAIM-A
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i LJUIJ

Hanuman returns to Rama

a secret plan ; he suffered the rakshasas to lead him about
Lanka that he might the better learn its ways and strength.
Then word was taken to Sita that that monkey with whom
she had conversed was led about the streets of Lanka and
proclaimed a spy, and that his tail was burning. Thereat
she grieved, and praying to the Fire, she said : " As I have
been faithful to my lord, do thou be cool to Hanuman."
The Fire flamed up in answer to her prayer, and at that
very moment Hanuman's sire blew cool between the flame
and Hanuman.

Perceiving that the fire still burnt, but that his tail was
icy-cold, Hanuman thought that it was for Rama's sake
and Sita's and his sire's that the heat was chilled ; and he
snapped his bonds and sprang into the sky, huge as a
mountain, and rushed to and fro in Lanka, burning the
palaces and all their treasures. And when he had burnt
half Lanka to the ground and slaughtered many a rakshasa,
Hanuman quenched his tail in the sea.

Hanuman returns to Rama

Then all at once he repented of his rash deed, for he thought
that Sita must have died in the fire. " It is a small matter
to have burnt Lanka," he reflected, " but if Sita has lost
her life I have failed altogether in my work, and will rather
die than return in vain to Rama." But again he thought:
" It may be that that fair one has been saved by her own
virtue ; the fire that scorched me not has surely never hurt
that noble lady." Therewith he hastened back to the Asoka
tree and found her seated there, and he greeted her, and
she him, and once more they spoke of Rama, and Hanuman
foretold that he would speedily rescue Sita and slay the
rakshasas. Then Hanuman sprang up like a winged
mountain and fared across the sea, now clearly seen, now

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Myths of the Hindus <§f Buddhists

hidden by the clouds, till he came to Mahendra, flourish-
ing his tail and roaring like the wind in a mighty cavern.
And all the monkey host rejoiced exceedingly to see and
hear him, knowing that he must have found Slta ; they
danced, and ran from peak to peak, and waved the
branches of trees and their clean white cloths, and brought
fruits and roots for Hanuman to eat. Then Hanuman
reported all that he had done to Angada and Jambavan,
while the monkey host sat round about the three there on
Mahendra's summit.

When all had been told, Angada turned to the monkey
host and said : " O noble monkeys, our work is done, and
the time has come for us to return to Sugriva without
delay"; and they answered him: "Let us go." Then
Angada leapt up into the air, followed by all the monkeys,
darkening the sky as if with clouds and roaring like the
wind ; and coming speedily to Sugriva, Angada spoke
first to the heavy-hearted Rama, and gave him tidings of
Slta and praised the work of Hanuman. Then Rama
talked with Hanuman, and asked him many a question as
to the welfare of the slender-waisted Slta ; and Hanuman
told him all, and gave her message regarding the matter
of the crow and of the painted brow-spot, and showed to
Rama the jewel from Sita's hair entrusted to him as a
token. Rama wept at the sight of that goodly gem : it
was grief to him to behold it and not Slta herself ; but
he rejoiced to know that Slta lived and that Hanuman
had found her.

Then Rama praised Hanuman as the best of servants, who
had done more even than was required of him ; for a
servant, merely good, does what is commanded and no
more, and a bad servant is one who does not even that
which his master orders. "Hanuman," he said, "has

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Vibhishana deserts the Rakshasas

clone his work and more, and sorry am I that I cannot do
him any service in return. But affection tells of all," and
therewith Rama embraced the self-controlled and great-
hearted Hanuman like a brother.

Next, Sugriva spoke and issued orders for a march of all
the host toward the far south to lay a siege to Lanka,
while Hanuman reported to Rama all that he had learnt
of the strength and fortifications of the city, saying : " Do
thou regard the city as already taken, for I alone have
laid it waste, and it will be an easy matter for such a
host as this to utterly destroy it."

Now the monkey army went on its way, led by Sugriva
and Rama, and the monkeys skipped for joy and
bounded gleefully and sported one with another. With
them went many friendly bears, ruled by Jambavan, guard-
ing the rear. Passing over many mountains and delightful
forests, the army came at length to Mahendra, and beheld
the sea before them ; thence they marched to the very
shore, beside the wave-washed rocks, and made their
camp. They covered all the shore, like a second sea
beside the tossing waves. Then Rama summoned a
council to devise a means for crossing over the ocean,
and a guard was set, and orders issued that none should
wander, for he feared the magic of the rakshasas.

Vibhishana deserts the Rakshasas
Meanwhile Ravana in Lanka called another council, for
" Victory follows from taking counsel," as the sages say.
"Ye know how the monkey Hanuman harried Lanka,
and now Rama has reached the ocean shore with a host of
bears and monkeys, and he will dry the sea or bridge it
and besiege us here. Do ye consider the means of protec-
tion for the city and the army " — thus spake Ravana to

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his counsellors. And his generals advised him to entrust
the battle to his son, Prince Indrajit, while others, as
Prahasta, Nikumbha, and Vajrahanu, boasted that they
alone would swallow up the monkey army. But Vibhi-
shana, younger brother of Ravana, advised another
course. " Force," said he, " is only to be resorted to when
other means have failed, viz. conciliation, gifts, and sowing
dissension. Moreover, force avails only against such as
are weak or are displeasing to the gods. What but death
can result from a conflict with Rama, self-controlled and
vigilant and strong with the might of all the gods? Who
ever thought that Hanuman should have done so much ?
and from this thou shouldst be warned and yield up Sita
to her lord, to save thyself and us." And playing a
perilous part, he followed his brother to his own chamber
and saluted him, and spake yet further for his welfare.
" From the day that Sita came," he said, " the omens have
been evil : fire is ever obscured by smoke, serpents are
found in kitchens, the milk of kine runs dry, wild beasts
howl around the palace. Do thou restore Sita, lest we all
suffer for thy sin." But Ravana dismissed his brother
angrily, and boasted that he would hold Sita as his own,
even if all the gods should war against him.
Now the reason why Ravana had never up till now used
force to Sita was this, that Brahma, one time when
Ravana had ill-used a celestial dame, laid upon him a
curse that if ever again he did the like against his victim's
will his head should break in a hundred pieces. And by
now Ravana was thin and passion-worn and weary, like a
horse spent with a long journey, and he desired to compass
Rama's death and make Sita his own. Therefore he took
counsel again with his generals for war, but again
Vibhishana opposed him, till Ravana cursed him angrily
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Adam's Bridge

as cowardly and treasonable. Then Vibhishana deemed
the time had come when he could suffer no more of such
insults, and rising into the air with his four personal
followers, he said to Ravana that he had spoken for his
welfare, "but the fey refuse advice, as a man on the
brink of death refuses medicine." So saying he passed
through the sky across the sea and came to the monkey
host, and announced himself as come to make alliance
with Rama. Most of the monkey leaders were for slaying
him, for they put little faith in a rakshasa, even if he were
not a disguised spy ; but Rama spoke him fair, and engaged,
in return for his assistance in the war, to set him on the
throne of Lanka when Ravana should have been slain.

"Adam's Bridge"

Then Hanuman and Sugriva and Rama took counsel with
Vibhishana how to cross the ocean, and he deemed that
Rama should seek the aid and the friendship of Ocean
for the building of a bridge. This was agreed upon, and
Rama, spreading a couch of sacrificial grass, lay down
upon it, facing the east, with praying hands toward the
sea, resolving, " Either the ocean shall yield or I will die."
Thus Rama lay three days, silent, concentred, following
the rule, intent upon the ocean ; but Ocean answered not.
Then Rama was angered, and rose and took his bow, and
would dry up the sea and lay Varuna's home bare ; and he
loosed dreadful shafts at him that flamed and pierced the
waters, awakening mighty storms, distressing the nagas and
the makaras of the sea, so that the god-hermits haunting
the sky cried out " Alas ! " and " Enough ! ' But Ocean
did not show himself, and Rama, threatening him, set to
his bow a Brahma arrowr blest with a Brahma charm, and
drew. Then heaven and earth were darkened and the

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•/

mountains trembled, lightnings flashed, and every creature
was afraid, and the mighty deep was wrought with violent
movement. Then Ocean himself rose from mid-sea like
the sun from Meru. Jewelled and wreathed was he and
decked with many gems, and followed by noble rivers,
such as Ganga, Sindhu, and others. He came to Rama
with joined palms and spoke him fair:
" O Rama," said he, " thou knowest that every element
has its own inherent qualities. Mine is this, to be fathom-
less and hard to cross. Neither for love nor fear can I
stay the waters from their endless movement. But thou
shalt pass over me by means of a bridge, and I will suffer
it and hold it firm." Then Rama was appeased, but the
Brahma arrow waited to find its mark and might not be
restrained. Rama inquired from Ocean : "Where shall I
let it strike?" and Ocean answered :j "There is a part of
my domain toward the north haunted by evil wights;
there let it fall." Then Rama let fly the flaming shaft,
and the water of the sea toward the north was dried and
burnt, and where the sea had been became a desert. But
Rama blessed the desert and made it fruitful.
Then Ocean said to Rama : " O kind one, there is a
monkey here named Nala, and he is Vishvakarma's son
and has his sire's skill. Full of energy is he, and he shall
build the bridge across me, and I shall bear it up." Then
Ocean sank again beneath the waters. But Nala said to
Rama: "Ocean has spoken truth: only because thou
didst not ask me I hid my power till now."
Now all the monkeys, following Nala's orders, gathered
trees and rocks and brought them from the forests to the
shore, and set them in the sea. Some carried timber,
some used the measuring-rods, some bore stones; huge
was the tumult and noise of crags and rocks thrown into

78

VIII

BUILDING OF RAMA'S BRIDGE
K. VENKATAPPA

78

LIBRARY

, I ErOX AMO
1-uUNDATIONS.

Lanka Besieged

the sea. The first day fourteen leagues were made, and
on the fifth day the bridge was finished, broad and
elegant and firm — like a line of parting of the hair on
Ocean's head. Then the monkey host passed over,
Rama and Lakshman riding upon Sugriva and Angada.
Some monkeys went along the causeway, others plunged
into the sea, and others coursed through the air, and the
noise of them drowned the sound of the ocean waves.

Lanka Besieged

Dreadful were the omens of war that showed themselves :
the earth shook, the clouds rained blood, a fiery circle fell
from the sun. But the monkeys roared defiance at the
rakshasas, whose destruction was thus foretold. Then
Rama, beholding Lanka towering up to pierce the heavens,
built by Vishvakarma, wrought, as it were, of mind rather
than matter, hanging in the sky like a bank of snow-white
clouds, was downcast at the thought of Slta prisoned
there; but he arrayed the host of bears and monkeys and
laid siege to Lanka.

Meanwhile Ravana's spies, sent in monkey shape to gather
news, brought tidings thereof to Lanka, and, advising him
of Rama's resistless power, counselled that Slta should be
surrendered ; but Ravana was enraged, and drove the
spies away disgraced, and sent others in their place, but
ever with the same result. No help was there, then, but
to give battle or yield up Rama's bride ; but Ravana took
counsel first to betray Slta to his will. He told her that
the monkey host had been dispersed and Rama slain,
and a rakshasi came in, bringing the semblance of Rama's
head and bow, and Slta knew them, and was grieving out
of all measure, and crying aloud with many lamentations,
and she prayed Ravana to slay her by Rama's head that

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she might follow him. But therewith came in a messenger
from the rakshasa general calling Ravana to the battle,
and he turned to the field of war ; and when he left, the
head and bow immediately vanished, and Slta knew them
to have been but counterfeits and vain illusions.

Rama Wounded

Now Vibhishana's four rakshasa followers had spied on
Lanka, and knew the disposition of Ravana's forces ; and
Rama laid siege to the four gates of Lanka accordingly,
establishing the monkey Nila at the eastern gate, guarded
by the rakshasa general Prahasta ; Angada at the western
gate, guarded by Mahaparshwa ; Hanuman at the southern
gate, guarded by Prince Indrajit; and himself attacked
the north gate, guarded by Ravana. Then Rama sent
Angada as an envoy to Ravana, challenging him to the
fight; but Ravana, forgetting the respect due to an
envoy, would have slain him ; and Angada sprang away
and broke the palace roof, and returned to Rama. Then
the monkeys advanced in order and swarmed about the
walls, flooding the moat and striking terror into the
hearts of the rakshasas ; scaling parties climbed the walls
and battered down the gates with trees and stones,
shouting " Victory for Rama and for Sugriva ! ' The
rakshasas sallied forth in turn with horrid trumpetings
and joined in battle with the monkeys, and all the air was
filled with the noise of fighting, and terrible confusion
arose of friend and foe and man and beast, and the earth
was strewn with flesh and wet with gore. Thus an equal
battle raged till evening ; but the rakshasas waited for the
night, and eagerly desired the setting of the sun, for night
is the rakshasas' time of strongest might. So night fell,
and the demons ranged, devouring monkeys by thousands.
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Rama Wounded

Then those of Rama's party rallied and for a time pre-
vailed, and Indrajit was beaten back. But he, resorting
to his magic, became invisible, and showered deadly
wounding arrows upon Rama and Lakshman ; fighting in
crooked ways, he bound them fast so that they fell helpless
to the ground, covered with a thousand wounds.
Sugriva, Hanuman, Vibhishana, and all the leaders of the
monkeys stood round about those wounded heroes with
tear-filled eyes; but Indrajit, unseen of any save his uncle
Vibhishana, rejoiced, and let fly many a shaft that wounded
Hanuman and Nila and Jambavan. Then Indrajit returned
to Lanka as a victor, and his father welcomed him ; and
for a while the fighting ceased.

Now Vibhishana rallied the frightened monkeys, and
comforted Sugriva, saying : " This is no time for giving
way to grief. Rama is not dying. Do thou gather the
forces and inspire them with fresh hope." But the
monkeys were panic-stricken, and if even a straw moved
they deemed it to be a rakshasa. And Ravana meanwhile,
taking Sita on his car, showed to her Rama and Lakshman
lying on the field, senseless and pierced with many arrows,
wounded and lying in the dust ; and she deemed them
to be dead, and wailed — but Ravana brought her back to
Lanka.

Meanwhile Rama came to himself, and seeing Lakshman
seeming to be dead, he made great lamentation, and
praising what the monkeys had done, though unsuccessful,
he gave them leave to go whither they would across the
bridge and seek their homes. And Vibhishana, too, had
no more taste for battle or desire for the throne of Lanka.
But Sugriva comforted them and gave them fresh courage,
and the monkey-chief Sushena told of a magic herb that
grows by the Milky Ocean, and can restore the dead to

F Si

Myths of the Hindus & Buddhists

life, " and let the Wind-god's son go thither for it," he
said.

The Coming of Garuda

But as he spoke a stormy wind arose, lashing the sea and
shaking the very mountains, and suddenly the monkeys
beheld Garuda sailing through the air like a flaming fire.
As Garuda came nigh, the arrows fell from the wounded
heroes like frightened serpents darting away ; and when
he bent in salutation and touched their faces with his
hands, the sons of Dasharatha were healed, and they came
to their former strength and radiance, and more. Then
Rama questioned Garuda who he was, and he answered :
" I am thy friend, thy life free-ranging external to thyself,
Garuda, and I have come to aid thee, hearing that thou
wert bound by the magic shafts of Indrajit. Now thou
shouldst take warning how the rakshasas fight with
cunning and magic, and thou shouldst never trust them
in the field. I take my way : thou needst not wonder
how friendship came to be between us ; thou shalt know
all after the battle is achieved. Surely thou shalt slay
Ravana and win back Slta." With this Garuda, embrac-
ing Rama and Lakshman, embracing, too, the monkey-
chiefs, rose into the sky and sailed away upon the wind.
Then the monkey-chiefs, seeing Rama and Lakshman
restored to life and power, began to roar and frisked their
tails; drums and kettledrums were struck, and seizing
trees, hundreds and thousands of monkeys advanced again
upon the gates of Lanka. The rangers of the night issued
forth under Dhumraksha ("Grey-eye"), and there was a
deadly onset. The monkeys bit and tore and fought with
trees and stones, and the rakshasas killed and wounded them
with arrows and cleft them with their axes and crushed
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Heavy Fighting

them with their maces. Then seeing the monkeys hard
beset, Hanuman, seizing a heavy rock, advanced on Dhum-
raksha, and, casting it down upon his car, crushed it to
dust; then Hanuman laid about him lustily, and armed
with a mountain-top he rushed on Dhumraksha again.
But the rakshasa brought down his mace on Hanuman's
head and wounded him sore; then Hanuman, heedless of
the wound, let fly the mountain-top at Dhumraksha, and
crushed him to the ground like a falling hill. Seeing
their leader slain, the rakshasas retired.

Heavy Fighting

Short was the peace ere Ravana sent out another leader of
the rakshasas, the deadly Thunder-tooth ; him Angada
met as he drove the monkey host before him, piercing
five and nine with every shaft, and engaged in deadly duel,
till at last he severed the demon's neck and laid him low.
Then Ravana sent out Akampana (" Unconquerable "), and
he was slain by Hanuman, with all his host. Then
Ravana was somewhat shaken and foreboded ill, but he
sent for Prahasta ("Long-hand"), his foremost general;
and he gathered another host, and sallied forth upon a
splendid car by the eastern gate, accompanied by his
counsellors, Man-slayer and Noisy-throat and Tall. That
encounter was the death of many hundred rakshasas and
monkeys, and the occasion of many a deed of heroism.
Prahasta from his shining car sped thousands of monkey-
slaying shafts, and a very river of blood flowed between
the opposing hosts. Then Nila, Agni's son, brandishing
an uptorn tree, rushed on Prahasta ; but he wounded the
monkey with showers of arrows. At last his bow was
shattered in the conflict, and the twain fought hand to
hand, with tooth and nail. Then Prahasta struck Nila a

Myths of the Hindus fi§P Buddhists

deadly blow with his mace, and Nila flung a tall tree at
Prahasta's breast ; but he lightly avoided that and rushed
om Nila. Then Nila flung a mighty crag at the rakshasa,
shattering his head, so that he fell slain. The rakshasa
host drew back ; like water rushing through a broken
dyke, they melted away and entered Lanka, stricken with
grief and fear.

Ravana was inflamed with wrath to learn of Prahasta's
death, and his heart sank, but he boasted that he would
himself destroy Rama and Lakshman with a thousand
shafts, and mounted his own shining car and led a
rakshasa host against the monkeys ; he seemed like the
Destroyer himself, accompanied by ghosts and flesh-
devouring monsters with burning eyes. Big-belly and
Goblin and Man-destroyer and Three-heads, fighters with
mountain-peaks and flaming maces, came with Ravana.
But he, when they were face to face with the besiegers,
dismissed the host to take their ease, and himself advanced
to fight alone. Then first Sugriva hurled a mountain-top
at him, but Ravana severed it with his golden shafts, so
that it fell vainly to the earth, and he sped a deadly
flaming shaft at the monkey-king that bore him to the
ground groaning with pain. Then other monkey-chiefs
together rushed at Ravana, but these in like fashion he
destroyed, so that they cried to Rama for help. Lakshman
prayed for that battle, and Rama granted him, and he
took the field ; but already Hanuman was pressing Ravana
hard, so that he cried: "Well done, monkey; thou art a
foe in whom I may rejoice." Therewith he struck the
Wind-god's son a heavy blow so that he shuddered and
fell back, and Ravana turned to fight with Nila. But the
Fire-god's son, flaming with anger, sprang on to Ravana's
car and darted like fire from point to point; and Ravana's
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Pot-ear Awakened

heart sank, but he took a deadly shaft and aimed at Nila,
and laid him low, at the very point of death. But then
Lakshman took up the battle, and showers of arrows were
loosed by either hero, so that both were sorely wounded ;
and a flaming dart struck Rama's brother down. Then
Ravana seized him; but he that could raise Himalaya
could not lift Lakshman from the ground, for he remem-
bered that he was a very part of Vishnu himself, and he
stayed immovable. Then Hanuman returned and struck
the rakshasa king a staggering blow so that he fell back,
senseless and bleeding, on the platform of his car ; and
Hanuman lifted Lakshman easily and bore him away to
Rama. Nor was it long before both Ravana and Laksh-
man came to their senses ; and Rama, mounted upon
Hanuman's back, engaged in a dreadful battle with the
king of Lanka. Rama destroyed his car, and wounded
Ravana with bolts, and cut his crown atwain with a fiery
disc, and struck him with an arrow, so that he grew weak
and faint ; then, sparing his life, he sent him back to
Lanka, saying : " Thou hast accomplished deeds of
heroism, and I see thee faint ; do thou retire to Lanka
now, for thou shalt feel my power in another battle." So
the generous Rama spared his foe, and all the gods and
quarters and the seas and creatures of earth rejoiced to
see the rakshasa king cast down.

Pot-ear Awakened

Now Ravana bethought him of his brother Kumbhakarna
("Pot-ear"). He would ever sleep, now six, now eight,
now ten months at a time, and would wake only to
gorge, and then sleep again. But he was the hardest
fighter and the very best of the rakshasas in battle ; and
now he had already slept nine months, when Ravana sent

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Myths of the Hindus <§f Buddhists

a host to waken him. They found him sleeping in his
cave ; he lay like a mountain, drunk with sleep, and vast
as Hell, his rank breath sweeping all before him, smelling
of blood and fat. The rakshasas made ready for him
heaps of deer and buffaloes, steaming rice and jars of
blood, mountains of food piled up as high as Meru ; then
set about to wake him. They winded conchs and shouted
and beat on drums, so that the very birds in the sky fell
dead of fear; but Pot-ear slept the harder, and the
rakshasas could hardly stand against the tornado of his
breath. Then they girded their cloths the tighter, and
ten thousand of them yelled together, and struck heavy
blows at him with logs of wood, and beat a thousand
kettledrums at once. Then they waxed angrier, and set
themselves to work in earnest ; some bit his ears, some
poured a thousand pots of water in them, some wounded
him with spears and maces, and some drove a thousand
elephants against him. Therewith at last he woke, and
yawned, and yawned again, so that a very storm was
raging; and the pangs of hunger assailed him, and he
looked about for food. Then he beheld the feast, and fell
to heartily, and ate and drank ; and when the rakshasas
thought him filled, they stood around him and bowed, and
informed him of all that had befallen, and prayed his help.
Then he, already half asleep again, roused himself, and
boasted that he would regale the rakshasas with an

O

abundant feast of monkey flesh and blood ; " and myself
shall swill the blood of Rama and Lakshman," said he.
So Pot-ear bathed, and, going to his brother, bade him
take heart. He drank two thousand flasks of wine, and
marched out like a moving mountain, clad in golden mail,
to attack the monkeys. The monkeys fled in terror, but
Pot-ear caught them and rushed about devouring them
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Rakshasa Successes

by handfuls, so that the blood and fat dripped from his
mouth. Then Rama, with Hanuman and Angada and
other brave monkeys, fell on him with trees and mountain-
tops, swarming round him like clouds about a mountain;
and Pot-ear, half asleep as yet, began to rouse himself and
fight in earnest. Hanuman, from the sky, cast down the
mountain-peaks on him; but he swallowed twenty and
thirty monkeys at a mouthful, and slew them by hundreds
at every stroke, and wounded Hanuman, and raged from
side to side.

Pot-ear Slain

Then Pot-ear sped a second deadly shaft at Hanuman;
but he caught it and broke it with his hands, and all the
monkeys shouted, so that the rakshasa was daunted and
turned away. But therewith Pot-ear flung a mountain-top
and struck Sugriva down, and he lifted him and carried
him away. The monkeys were scattered and their king a
prisoner. But Sugriva roused himself and turned on
Pot-ear and wounded him and got away; and the battle
was joined again, and Lakshman fought against the
rakshasa. Then Rama took up the battle, and wounded
his foe with many shafts, and shot away an arm, destroy-
ing a hundred monkeys in its fall. Then with a second
shaft he cut away the other arm, and with two keen-edged
discs he cut away the demon's legs, and with a shaft of
Indra he struck away his head ; and he fell like a great
hill and crashed down into the sea, and the gods and
heroes rejoiced.

Rakshasa Successes

Then Ravana grew ever more heavy of heart ; but Prince
Indrajit came to his father and vowed to slay Rama and

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Myths of the Hindus <Sf Buddhists

Lakshman that day, and he sallied forth. But first he
offered libations unto Fire, and sacrificed a goat ; and the
bright, smokeless Fire-god, with his flickering tongue,
rose up to take the offering, and he bestowed a Brahma
weapon on Indrajit, and blessed his bow and car with
charms. Armed with that weapon, Indrajit slew countless
hosts of monkeys, and laid low Sugriva and Angada and
Jambavan and Nila and other chiefs, but himself remained
invisible. Then Rama, seeing him thus weaponed and
unassailable, counselled a semblance of defeat. And
Indrajit returned victorious to Lanka.

Hanuman fetches Healing Herbs
Then Vibhishana and Hanuman ranged the field, beholding
thousands of slain and wounded, a horrid sight and grim ;
and they came nigh to the king of bears, Jambavan, and
asked if he yet lived. He answered faintly, recognizing
Vibhishana's voice, and asked if Hanuman was alive ;
then Hanuman bowed to Jambavan and held his feet.
Jambavan rejoiced, and despite his wounds he spoke to
the Wind-god's son :

" Do thou labour for this host of bears and monkeys, for
only thou canst save them. Thou shalt bound over the
sea, and reach Himalaya, king of mountains, and bring
thence the four life-giving herbs that grow on him,
and return forthwith with healing for the monkey
host."

Then Hanuman roared and sprang ; and he passed across
the sea and over hills and woods and rivers and cities till
he came to Himalaya and beheld its hermitages. He
ranged the mountain, but the herbs were hidden from
him ; and angered and impatient, Hanuman rooted up the
whole mountain and sprang with it into the air and
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Ravana's Son is Killed

returned to Lanka, welcomed by all the host. And the
slain and wounded monkeys rose up whole, as if from
restful sleep, healed by the savour of the four medicinal
herbs. But all the slain rakshasas had been cast into the
sea. Then Hanuman took the mountain-peak again to
Himalaya and returned to Lanka.

Now Sugriva, perceiving that few rakshasas lived to
guard the city, stormed the gates, and a host of monkeys
bearing flaming brands entered and burnt and ravaged her.
The second night had now come on, and the burning city
glowed in the darkness, like a mountain blazing with
forest fires. But Ravana sent out a host against the
monkeys time and again. First Kumbha and Nikumbha
led the rakshasas, and were slain in deadly battle ; then
Maharaksha, son of Khara, in turn was slain, and Indrajit
went out again. He fought invisible as ever, and sorely
wounded Rama and Lakshman. Then Indrajit retired,
and came forth again, riding on a car with an illusory
magic figure of Sita; and he rode up and down the field,
holding her by the hair and striking her, and he cut her
down in the sight of all the monkey host. Hanuman,
believing in the false show, stayed the battle and brought
the news to Rama ; and Rama fell down, like a tree cut
off at the root. But while they grieved, Indrajit went to
the altar at Nikhumbila to make sacrifices to the god of Fire.

Ravancis Son is Killed

Meanwhile Vibhishana came to Rama and found him
overwhelmed with grief, and Lakshman told him that
Sita had been slain by Indrajit. But Vibhishana guessed
this to have been a vain show, less possible than for the
ocean to be dried up. " It is a device," he said, " to
delay the monkey army till Indrajit shall have completed

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Myths of the Hindus <Sf Buddhists

a sacrifice to Fire and have won as a boon to be invincible
in battle. Therefore grieve not, but hasten to prevent his
offerings, lest the very gods be in danger if he complete
them." Then Rama rose, and with Lakshman and Vibhi-
shana pursued the son of Ravana ; and they overtook
him ere he reached Nikhumbila, mounted on a fiery car.
Then befell the worst and fiercest of conflicts that had yet
been : Lakshman bore the brunt of that battle, and it is
said that the ancestors and gods, the birds and snakes,
protected Lakshman from the deadly shafts. And this
was at last the manner of Indrajit's death : Lakshman
took an Indra shaft, and making an act of truth, he prayed
its indwelling deity: " If Rama be righteous and truthful,
the first of all men in heroism, then slay this son of
Ravana"; and drawing the straight-speeding arrow to his
ear, he loosed it, and it severed the rakshasa's neck, that
head and trunk fell to the ground, and all the rakshasas,
seeing their leader slain, cast down their arms and fled.
And all the monkeys rejoiced, for no rakshasa hero re-
mained alive save Ravana himself. Then Rama welcomed
the wounded Lakshman with great affection, and ordered
Sushena to administer medicines to him and to the wounded
monkeys ; and the monkey-chief applied a potent drug to
Lakshman's nose, and, smelling it, the outward-going of
his life was stayed, and he was healed.
Bitterly Ravana grieved for his son. " The triple worlds,
and this earth with all its forests, seem to me vacant," he
cried, "since thou, my hero, hast gone to the abode of
Yama, who shouldst have performed my funeral rites, not
I thine" ; and he burned with rage and sorrow. Then he
determined to slay Slta in revenge, but his good counsellor
Suparshwa held him back, saying : " Thou mayst not slay a
woman ; but when Rama is slain thou shalt possess her."
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Ravana's Furv

i

All Lanka was resounding with the lamentations of the
rakshasls for the rakshasas slain in battle, and Ravana sat
in fury, devising means to conquer Rama : he gnashed his
teeth and bit his lips and laughed, and went with Big-
belly and Squint-eye and Great-flank to the field of battle,
followed by the last of the demon army, and boasting : " I
shall make an end of Rama and Lakshman to-day."

Ravana s Fury

Nor could the monkeys stand before him, but were de-
stroyed like flies in fire; but Sugriva engaged in single
fight with Squint-eye and made an end of him; and
therewith both armies joined again, and there was deadly
slaughter on either hand, and either army shrank like a
pond in summer. Next Big-belly was slain by Sugriva,
and Angada was the death of Great-flank, so that the
monkeys roared with triumph. But now Ravana came on,
bearing a Brahma weapon, and scattering the monkeys
right and left.

He stayed not ere he came to the sons of Dasharatha : he
took his way where Rama stood aside, with great eyes like
the petals of a lotus, long of arm, unconquerable, holding
a bow so huge it seemed to be painted on the sky. Rama
set arrows to the bow and drew the string, so that a
thousand rakshasas died of terror when they heard it twang ;
and there began a deadly battle between the heroes. Those
arrows pierced the king of Lanka like five-hooded serpents,
and fell hissing to the ground ; but Ravana lifted up a
dreadful asura weapon, and let fly at Rama a shower of
arrows having lion- and tiger-faces, and some with gaping
mouths like wolves. Rama answered these with shafts
faced like the sun and stars, like meteors or lightning
flashes, destroying the shafts of Ravana. Then Ravana

Myths of the Hindus & Buddhists

fought with other celestial weapons, and he lifted a Rudra
shaft, irresistible and flaming, hung with eight noisy bells,
and hurled it at Vibhishana; but Lakshman came before
it, saving Vibhishana from death. Rama, seeing that
weapon falling upon Lakshman, prayed it : " Peace be to
Lakshman ! Be thou frustrated, and let thy energy depart " ;
but the blazing dart struck Lakshman's breast and laid him
low, nor could any monkey draw the shaft out of him.
Rama stooped and drew it forth and broke it in twain,
and then, albeit grieved out of measure for Lakshman
and angered by his grief, Rama called to Hanuman
and Sugriva, saying: "Now is the time appointed come
at last. To-day I shall accomplish a deed of which all
men and gods and every world shall tell as long as the earth
supports a living creature. To-day my sorrow shall have
an end, and all that for which I have laboured shall come
to pass."

Then Rama set his mind upon the battle, but Hanuman
went again to Himalaya and brought the mount of healing
herbs for Lakshman, and Sushena took the life-giving
plant and made Lakshman to smell its savour, so that he
rose up whole and well ; and Lakshman embraced his
brother, and urged him to achieve his promise that very
day. Sakra sent down from Heaven his car and his
charioteer, named Matall, to aid the son of Dasharatha in
his fight, and Rama went about and greeted it, and,
mounting upon it, seemed to light the whole world with
his splendour. But Ravana loosed at him a rakshasa
weapon, and its golden shafts, with fiery faces vomiting
flames, poured over Rama from every side and changed to
venomous serpents. But Rama took a Garuda weapon
and loosed a flight of golden arrows, changing at will to
birds, and devouring all the serpent arrows of the rakshasa.
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Ravana Slain

Then the presiding deities of all the weapons came to
stand by Rama, and what with this auspicious omen and
other happy signs, Rama began to harass Ravana sorely,
and wounded him, so that his charioteer, beholding him as if
at the point of death, turned away from the field of battle.
Then the revered Agastya, come thither with the gods to
witness the defeat of Ravana, drew near to Rama and
taught him : " Rama, Rama, great-armed hero, my child,
hearken to the eternal secret, the Heart of the Sun, whereby
thou mayst overcome every foe. Do thou worship Sun,
lord of the world, in whom dwells the spirit of all the
gods. Hail! Hail! O thousand-rayed, hail to Aditya!
Thou wakener of the lotus! Thou source of life and
death, destroyer of all darkness, light of the soul, who
wakest when all sleep, and dwellest in every heart ! Thou
art the gods and every sacrifice and the fruits thereof.
Do thou worship with this hymn the lord of the universe,
and thou shalt conquer Ravana to-day."

Ravana Slain

Then Rama hymned the Sun, and purified himself with
water-sippings, and was glad ; and he turned to deal with
Ravana, for the rakshasa had come to himself again and
was eager for the battle. Each like a flaming lion fought
the other; head after head of the Ten-necked One did
Rama cut away with his deadly arrows, but new heads
ever rose in place of those cut off, and Ravana's death
seemed nowise nearer than before — the arrows that had
slain Marlcha and Khara and Vali could not take the
king of Lanka's life away. Then Rama took up the
Brahma weapon given to him by Agastya : the Wind lay
in its wings, the Sun and Fire in its head, in its mass the
weight of Meru and Mandara. Blessing that shaft with

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Myths of the Hindus & Buddhists

Vedic mantras, Rama set it on his bow and loosed it, and
it sped to its appointed place and cleft the breast of
Ravana, and, bathed in blood, returned and entered Rama's
quiver humbly.

Thus was the lord of the rakshasas slain, and the gods
rained flowers on Rama's car and chanted hymns of praise,
for their desired end was now accomplished — that end for
which alone Vishnu had taken human form. The heavens
were at peace, the air grew clear and bright, and the sun
shone cloudless on the field of battle.

Ravana Mourned

But Vibhishana lamented for his brother sadly, and
Rama comforted him, saying: "A hero slain in battle
should not be mourned. Success in battle is not for ever :
why shouldst thou grieve that one who put to flight Indra
himself should fall at last ? Do thou rather perform his
funeral rites. Take comfort, too, at this : with death our
enmity is ended, and Ravana is as dear to me as thee."
Then there issued out of Lanka a host of weeping rakshasls,
seeking their lord and wailing bitterly ; and Mandodarl
made this lament :

" O thou great-armed, younger brother of Vaisravana,
who could stand before thee ? Gods and rishis thou hast
daunted ; not to be borne is it that a man, fighting on foot,
hath slain thee now ! But thy death has come to pass
because of Slta, and I am a widow. Thou didst not heed
my words, nor didst thou think how many fairer damsels
thou hadst than her. Alas ! how fair thou wert and how
kind thy smile : now thou art bathed in blood and pierced
with shafts ! Thou wert wont to sleep on a couch of gold ;
but now thou liest in the dust. Why dost thou fare away
and leave me alone ? Why dost thou not welcome me? " But

94

Slta brought to Rama

the other wives of Ravana consoled her and lifted her up,
saying : " Life is uncertain for all, and all things change."
Meanwhile Vibhishana made ready the funeral pyre, and
Ravana was taken to the burning-ground and burnt with
every rite and honour due to heroes. Ravana's wives
returned to Lanka, and the gods departed to their own
place. Then Lakshman, taking water brought from the
ocean by Sugriva in a golden jar, anointed Vibhishana as
lord of the city of Lanka and king of the rakshasas, and
thereat the monkeys and rakshasas both rejoiced.

Slta brought to Rama

But now Rama called Hanuman to him, and sent him to
search for Slta and inform her of all that had befallen ; and he
found her still by the Asoka tree, guarded by rakshasls.
Hanuman stood before her humbly and told his tale, and
she gave him the message : " I desire to behold my lord."
Then the radiant monkey came to Rama and gave him
Slta's message. Rama wept thereat and was plunged in
thought, and with a heavy sigh he said to Vibhishana :
" Do thou bring Slta hither quickly, bathed and fitly
adorned with sandal-paste and jewels." He repaired to
her and gave her Rama's command ; she would have gone
to him unbathed. " But thou shouldst do according to thy
lord's word," he said. " So be it," she replied, and when
she had made her ready, worthy bearers brought her on a
palanquin to Rama. Rama, beholding her who had long
been the prisoner of Ravana, and overcome with sorrow,
was stricken at once with fury, joy, and grief. " O lord of
rakshasas, O gentle king," said he to Vibhishana, " do thou
bring Slta near to me." Then Vibhishana drove away the
crowd of monkeys, bears, and rakshasas, and the atten-
dants with canes and drums roughly hustled the assembled

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Myths of the Hindus & Buddhists

host. But Rama bade them desist, and ordered that Slta
should leave her palanquin and come to him on foot, saying
to Vibhishana : " Thou shouldst rather comfort than harass
these our own folk. No sin is there when women are seen
abroad in time of war or danger, at an own-choice,1 or at
marriage. Slta is in danger now, and there can be no wrong
in seeing her, the more so as I am here to guard her."
Vibhishana, cast down at that rebuke, brought Slta humbly
up to Rama ; and she stood shamefast, hiding as it were her
true self in her outward shape, beholding Rama's face with
wonder, joy, and love. At the sight of him her sorrow
vanished, and she shone radiant like the moon.
But Rama, seeing her stand humbly near him, could no
more hold back his speech, and cried : " O gentle one, I
have subdued thy foe and wiped away the stain upon my
honour. The work of Hanuman, in crossing the deep and
harrying Lanka ; of Sugriva, with his army and his counsel ;
and of Vibhishana, hath borne its fruit, and I have fulfilled
my promise, by my own might accomplishing the duty of
a man." Then Slta looked on Rama sadly, like a deer, with
tear-filled eyes; and Rama, seeing her so near, but be-
thinking him of honour in the sight of men, was torn in
twain. " I have wiped away the insult to our family and
to myself," said he, "but thou art stained by dwelling with
another than myself. What man of high degree receives
back a wife who hath lived long in another's house?
Ravan has held thee on his lap and gazed on thee with
lustful eyes. I have avenged his evil deed, but I am un-
attached to thee. O gentle one, I am forced by a sense of
honour to renounce thee, for how should Ravana have
overlooked thee, so fair and dainty as thou art, when he

1 Swqyamvara, choice of a husband from assembled suitors : see the

story of Nala and Damayanti, page 356.

96

Sita's Ordeal

had thee at his will? Do thou choose what home thou
wilt, whether with Lakshman, or Bharata, or Sugriva, or
with Vibhishana."

Then Slta, hearing that cruel speech of Rama, little like
his wonted words, trembled like a swaying vine, and wept
with heavy tears, and she was ashamed before that great
assembly. But she wiped the tears from her face, and
answered him: " Ah, why dost thou speak thus roughly
and unkindly? Seeing the ways of other women, thou
wilt trust in none ! But, O thou long-armed hero, I am
my own sufficient witness to my purity. It was not with
my consent that another touched my person. My body
was not in my power; but my heart, that lies under my
own sway, is set on thee alone. O thou my lord and source
of honour, our affection increased by living continually
together for a long time; and now, if thou dost not know
my faithfulness, I am undone for ever. O king, why didst
thou not renounce me when Hanuman came ? Then would I
have given up my life, and thou needst not have undertaken
all thy labour, nor laid a burden on thy friends. Thou art
angered ; like a common man thou seest naught in me but
womanhood. I am called the daughter of Janaka, but, in
sooth, I was born of Earth ; thou knowest not my true self."
Then Slta turned to Lakshman, and said with faltering
speech: "O son of Sumitra, build me a funeral pyre;
therein is my only refuge. Branded- with an undeserved
stigma, I will not live." Lakshman, wrought with grief
and anger, turned to Rama, and in obedience to his ges-
ture he prepared the funeral pyre.

Sttas Ordeal

Then Slta, circumambulating Rama, standing with down-
cast eyes, approached the fire; with folded hands she

G 97

Myths of the Hindus & Buddhists

stoocT and prayed : " Inasmuch as my heart has never turned
from Rama, do thou, O Fire, all men's witness, guard
me ; since Rama casts me away as stained, who in sooth
am stainless, do thou be my refuge." Then Sita went
about the pyre and entered the burning flames, so that
all, both young and old, assembled there were overcome
with grief, and the noise of uttermost wailing and lamen-
tation arose on every hand.

Rama stayed immovable and rapt ; but the gods came down
to Lanka in their shining cars and, folding their hands,
prayed Rama to relent. " Thou that dost protect the
worlds, why dost thou renounce the daughter of Janaka,
leaving her to choose the death by fire? How can it be
thou knowest not what thyself art? Thou wast in the
beginning, and shalt be at the end: thou art first of all
the gods, thyself the grandsire and creator. Why dost
thou treat Sita after the fashion of a mere man?" said
they. To whom Rama replied : " I know myself only as
a man, Rama, the son of Dasharatha; now let the grand-
sire tell me who I am and whence I came."
Then Brahma answered : " Hearken, thou whose virtue
lies in truth ! O Lord, thou art Narayana, bearing disc and
mace; thou art the one-tusked boar; thou goest beyond
the past, the present, and the future ; thine is the bow of
Time; thou art creation and destruction; thou art the
slayer of all enemies, thou the forgiveness and control of
passions ; thou art the refuge of all gods and hermits ;
thou art manifest in every creature, in cows and Brahmans,
in every quarter, in sky and river and mountain-peak ; a
thousand limbs, a thousand eyes, a thousand heads are
thine ; thy heart am I, thy tongue SarasvatI ; the closing
of thy eye is night, its opening day : Sita is Lakshmi and
thou Vishnu and Krishna. And, O Rama, now Ravana is
98

Visions of the Gods

slain, do thou ascend to Heaven, thy work accomplished.
Naught shall they lack whose hearts are set on thee, nor
fail who chant thy lay."

Then Fire, hearing those happy words, rose up with Slta
on his lap, radiant as the morning sun, with golden jewels
and black curling hair, and he gave her back to Rama,
saying : " O Rama, here is thy Slta, whom no stain has
touched. Not in word or thought or look has Slta turned
aside from thee. Albeit tempted every way, she did not
think of Ravana even in her inmost heart. As she is
spotless, do thou take her back." Rama, staying silent
for a while, with shining eyes pondered the speech of
Agni ; then he answered : " Because this fair one dwelt
long time in Ravana's house, she needed vindication
before the assembled folk. Had I taken her unproved, the
people would complain that Rama, son of King Dasha-
ratha, was moved by desire, and set at naught social law.
I know well that Slta's heart is set on me alone, and that
her own virtue was her sufficient refuge from the assaults
of Ravana ; she is mine as the sun's rays are the sun's.
I can no more renounce her, but rather it behoves me
to obey your happy words." Thus the glorious son of
Dasharatha regained his bride, and his heart was glad.

Visions of the Gods

But now Shiva took up the word, and revealed to Rama
his father Dasharatha stationed on a shining car amongst
the gods, and Rama and Lakshman bowed to him ; and he,
beholding his dearest son, took Rama on his lap, and
spake : " Even in heaven amongst the gods I am not happy,
lacking thee. I call to mind even now Kaikeyl's word,
and thou hast redeemed my pledge and freed me from
every debt. Now I have heard that thou art the primal

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Myths of the Hindus & Buddhists

male incarnate for the compassing of Ravana's death.
Kaushalya shall be glad to see thee return victorious.
Blessed are those that shall behold thee installed as Lord
of Ayodhya ! Thy term of exile is ended. Do thou rule
with thy brothers now in Ayodhya and have long life ! "
Then Rama prayed his father : " Do thou now forgive
Kaikeyl, and take back thy dreadful curse wherewith thou
didst renounce her and her son." Then Dasharatha said :
" So be it/5 ; and to Lakshman : " May good befall thee, thou
truth and honour, and thou shalt attain a lofty place in
heaven. Do thou attend on Rama, whom all the gods
adore with folded hands." And to Slta he said : " Thou
shouldst not feel resentment forasmuch as Rama renounced
thee ; for thy welfare it was done. Now hast thou attained
a glory hard to be won by women ! Thou knowest well
the duty of a wife. It needs not for me to tell thee that
thy husband is thy very god," Then Dasharatha in his
car returned to Indra's heaven.

Next Indra, standing before Rama, with folded hands
addressed him, saying : " O Rama, first of men, it may not
be for naught that we are come to thee. Do thou pray for
such a boon as thou desirest." Then Rama spoke, de-
lighted : " O Lord of Heaven and foremost of the eloquent,
do thou grant me this, that all the monkeys slain in battle
return to life and see again their wives and children. Do
thou restore those bears and monkeys that fought for me
and laboured hard and recked nothing of death. And let
there be flowers and fruits and roots for them, and rivers
of clear water, even out of season, wherever they may go."
And Indra granted that great boon, so that a host of
monkeys rose up, asking like wakened sleepers: "What
has happened?" Then the gods, once more addressing
Rama, said : " Do thou return to Ayodhya, sending the
100

Rama's Return

monkeys on their way. Comfort Sita, seek out thy
brother Bharata, and, being installed as king, do thou
bestow good fortune on every citizen." Therewith the
gods departed, and the happy army made their camp.

Rama s Return

When morning dawned, Rama, taking the car Pushpaka,
given to him by Vibhishana, stood ready to depart. Self-
moving was that car, and it was very fairly painted and
large; two stories it had, and windows and flags and
banners and many chambers, and it gave forth a melo-
dious sound as it coursed along the airy way. Then
said Vibhishana : " What more may I do?' and Rama
answered : " Do thou content these bears and monkeys
who have accomplished my affair with divers jewels and
wealth; then shall they fare to their homes. And do thou
rule as one who is righteous, self-controlled, compassionate,
a just collector of revenues, that all may be attached to
thee." Then Vibhishana bestowed wealth on all the host,
and Rama was taking leave of all the bears and monkeys
and of Vibhishana ; but they cried out : " We wish to go
with thee to Ayodhya." Then Rama invited them gladly,
and Suoriva and Vibhishana and all the host mounted

o

the mighty car; and the car rose up into the sky, drawn
by golden geese, and sailed on its airy way, while the
monkeys, bears, and rakshasas took their ease.
But when they passed by the city of Kishkindha, Sugriva's
capital, Sita prayed Rama to take with him to Ayodhya
Tara, the wife of Sugriva, and the wives of other monkey-
chiefs ; and he stayed the car while Sugriva brought Tara
and the wives of other monkeys. And they mounted and
set forth towards Ayodhya. They passed across Chitra-
kuta and Jamna and the Ganges where it divides in three,

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Myths of the Hindus & Buddhists

and at last beheld Ayodhya, and bowed to her ; and all the
bears and monkeys and Vibhishana rose up in delight to
see her, shining fair as Amaravati, the capital of Indra.
It was the fifth day after the last of fourteen years of exile
when Rama greeted the hermit Bharadwaja, and from him
learnt that Bharata awaited his return, leading a hermit's
life and honouring the sandals. And Bharadwaja gave
him a boon, that the trees along the road to Ayodhya
should bear flowers and fruit as he went, even though out
of season. And so it was that for three leagues, from
Bharadwaja's hermitage to Ayodhya's gate, the trees bore
flowers and fruits, and the monkeys thought themselves in
heaven. But Hanuman was sent in advance to bring back
tidings from Ayodhya and Bharata, and speedily he went,
in human form. He came to Bharata in his hermitage
garbed as a yogi, thin and worn, but radiant as a mighty
sage, and ruling the earth as viceroy of the sandals.
Then Hanuman related to him all that had befallen Rama
since the brothers parted in Chitrakuta, and Bharata' s
heart was filled with gladness, and he gave orders to
prepare the city and to worship all the gods with music
and flowers, and that all the people should come forth to
welcome Rama. The roads were watered and the flags
hoisted, and the city was filled with the sound of cavalry
and cars and elephants. Then Rama came, and Bharata
worshipped him and bathed his feet and humbly greeted
him; but Rama lifted him up and took him in his arms.
Then Bharata bowed to Slta, and welcomed Lakshman,
and embraced the monkey-chiefs, naming Sugriva " our
fifth brother " ; and he praised Vibhishana.
Then Rama came to his mother and humbly touched her
feet, and he made salutation to the priests. Next
Bharata brought the sandals and laid them at Rama's
102

At
tin

Jave

IX
THE RETCJRX OK RAMA

K. VKNKA'I'.M'I'A
102

esu
lack

ghtv
dak

ama
ata's

• "' uf* •'

Rama installed with STta

feet, and with folded hands he said : " All this, thy
kingdom, that thou didst entrust to me, I now return :
behold, thy wealth of treasure, palace, and army is tenfold
multiplied." Then placing his brother on his lap, Rama
fared on to Bharata's hermitage, and there descending,
Rama spake to the good car : " Do thou return to Vaish-
ravan — I grant thee leave." For that self-coursing car
had been taken by Ravana from his elder brother; but
now at Rama's word it returned to the God of Wealth.

Rama installed with Sita

Then Bharata restored the kingdom to his brother, saying :
"Let the world behold thee to-day installed, like the
radiant midday sun. None but thou can bear the heavy
burden of an empire such as ours. Do thou no more dwell
in lonely places, but sleep and rise to the sound of music
and the tinkle of women's anklets. Do thou rule the
people as long as the sun endures and as far as earth
extends." And Rama said : " So be it."
Then skilful barbers came, and Rama and Lakshman
bathed and were shorn of their matted locks and dressed
in shining robes ; and Dasharatha's queens attended Sita
and decked her in splendid jewels, while Kaushalya decked
the monkeys' wives, and the priests gave orders for the
coronation. Then Rama mounted a car driven by Bharata,
and Satrughna held the umbrella, and Lakshman waved a
chowry and Vibhishana another. Sugriva rode on an
elephant, and the other monkeys followed riding on
elephants to the number of nine thousand, and with music
and the noise of conchs the lord of men entered his own
city. Four golden jars were given to Hanuman and
Jambavan and Vegadarshi and Rishabha to fetch pure
water from the four oceans, and they rose into the sky and

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Myths of the Hindus & Buddhists

brought the holy water from the utmost bounds of ocean,
north and south and east and west. Then Vashishtha,
setting Rama and Sita upon their golden throne, sprinkled
that first of men and consecrated him as king of Ayodhya.
Thereat the gods rejoiced, and the gandharvas sang
and the apsaras danced ; the earth was filled with
crops, the trees bore fruit and flowers, and all men
were glad and merry. And Rama conferred upon the
Brahmans gifts of gold and ornaments, and cows and
horses ; to Angada he gave a golden jewelled chain
such as are worn by the gods, and to Sita a necklace of
matchless pearls and other ornaments and splendid robes.
But she, holding the pearls in her hand, glanced at her
lord, and from him to Hanuman, remembering his goodly
service ; and Rama, reading her wish, granted her leave,
and she gave the necklace to Hanuman. And the Wind-
god's son, exemplar of energy, renown, capacity, humility,
and courage, wearing that garland, shone like a mountain
illumined by the moon and fleecy clouds. And to every
other hero Rama gave due gifts of jewels and wealth.
Then Sugriva and Hanuman and Jambavan, with all the
host, returned to their own homes, and Vibhishana repaired
to Lanka; but Rama governed Ayodhya, and in his time
men lived for a thousand years, and due rains fell, and the
winds were ever favourable, and there was no distress from
sickness or from wild beasts or from invasion, but all men
were glad and merry.

Rama Reigns

Then, while Rama sat on the throne, all the great hermits

came to visit him who had regained his kingdom. They came

from east and west and north and south, led by Agastya,

and Rama worshipped them and appointed for them

104

Hanuman Rewarded

splendid seats of sacrificial grass and gold-embroidered
deer-skin. Then the sages praised Rama's fortune, espe-
cially inasmuch as he had slain Ravana's son, mightier
than Ravana himself, and had delivered men and gods
from fear. Then Rama questioned the sages about the
former history of Ravana and Ravana's son, and they
related to him at length the story of the rakshasas' origin-
how they had come to Lanka ; how Ravana, Kumbhakarna,
and Vibhishana had won each a boon from the grandsire ;
what evil deeds had been done by Ravana ; and how the
gods had appointed Vishnu to take human form to achieve
his death. Likewise they told of the origin and deeds of
the monkeys Vali and Sugriva and Hanuman. " And,
O Rama ! " they said, " in the golden age the demon
sought to fight with thee ; for those whom the gods
destroy go to the heaven of the gods till they are born
again on earth ; those whom Vishnu slays go to Vishnu's
heaven, so that his very wrath is a blessing. And it was
for this that Ravana stole Slta away and thou didst
assume a human form for his destruction, O great one,
know that thou art Narayana : do thou recollect thyself.
Thou art the eternal Vishnu, and Slta is Lakshmi."
Rama himself and all the assembled folk — Rama's
brothers, the monkey-chiefs, the rakshasas under Vibhi-
shana, the vassal kings, and the Brahmans, Kshatriyas,
Vaishyas, and Shudras of Ayodhya — marvelled at the words
of the great sages ; and Agastya took leave of Rama and
departed, and night fell.

Hanmnan Rewarded

The monkeys dwelt at Ayodhya more than a month, feast-
ing on honey and well-cooked meats and fruits and roots,
though it seemed to them but a moment, because of their

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Myths of the Hindus & Buddhists

devotion toward Rama. Then the time came for them
to go to their own city, and Rama embraced them all with
affection and gave them goodly gifts. But Hanuman
bowed and begged this boon, that he might ever be
devoted to Rama alone, and that he might live on earth
so long as the story of Rama's deeds was told of amongst
men; and Rama granted it, and took from his own neck a
jewelled chain and put it upon Hanuman. One by one
the monkeys came and touched the feet of Rama, and
then went their way ; but they wept for sorrow of leaving
him.

Si fa's Second Trial

Then Rama governed Ayodhya for ten thousand years ;
and at length it came to pass that Slta had conceived.
Then Rama asked her if she had any longing, and she
replied that she desired to visit the hermitages of the
sages by the Ganges; and Rama said: "So be it"; and
the visit was fixed for the morrow.

The same night it happened that Rama was engaged in
converse with his counsellors and friends, and he asked
them : " What do the citizens and countrymen say of Slta
and my brothers and Kaikeyi ? " And one replied that
they spoke often of Rama's great conquest of Ravana.
But Rama pressed for more definite reports, and a
counsellor replied : " The people do indeed speak of thy
great deeds and thy alliance with the bears and monkeys
and rakshasas ; but they murmur inasmuch as thou hast
taken Slta back, albeit she was touched by Ravana and
dwelt long time in his city of Lanka. For all that, they say,
thou dost still acknowledge her. ' Now we, too, will pass
over the misdoings of our wives, for subjects always follow
the customs of their king.' Such, O king, is the talk."
1 06

Sita's Second Trial

Then Rama's heart sank, and he sent away the coun-
sellors and sent for his brothers, and they came and
stood by him with folded hands and touched his feet.
But they saw that he was heavy-hearted and that his eyes
were full of tears, and waited anxiously for him to
speak. Then Rama told them what he had learnt. " I am
crushed by these slanders," he said, " for I am of an
illustrious family, and Slta is no less nobly born. And
Slta, to prove her innocence, submitted to ordeal by fire
before you all, and Fire and Wind and all the gods
declared her stainless. Even now my heart knows her
to be blameless. But the censure of the folk has pierced
me : ill is ill-fame for such as I, and preferable were death
than this disgrace. Do thou, therefore, Lakshman, make
no question, but take Slta with thee to-morrow to Valmlki's
hermitage beside the Ganges, as if fulfilling the desire she
spoke of even now ; and by my life and arms, do ye not
seek to move me from this, lest I deem you to be my foes."
And Rama's eyes were full of tears, and he went to his
own apartment sighing like a wounded elephant.
The next morning Lakshman brought a goodly car and
came to Slta, saying : " Rama hath commanded me to
take thee to the hermitages by the Ganges in accordance
with thy wish." Then Slta, taking costly gifts with her,
mounted the car most eagerly. On the second day they
came to the Ganges bank, whose water takes away all
sin; but Lakshman stood and wept aloud. Then Slta
asked him why he wept. " For," she said, "it is but two
days since thou didst see Rama : he is dearer to me than
life, but I am not so sad as thou. Do thou take me
across the river to visit the hermits there and present my
gifts, and then shall we return ; and, indeed, I am eager
to see my lord again, whose eyes are like the petals of the

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Myths of the Hindus <3f Buddhists

lotus, the lion-breast, the first of men." So Lakshman sent
for boatmen, and they went across. When they were
come to the other side, Lakshman stood by Slta with
folded hands and prayed her to forgive him and not
deem him at fault, saying : " This is a matter too sore for
words, so I but tell thee openly that Rama now renounces
thee, inasmuch as the citizens have spoken against thee ;
he has commanded me to leave thee here, as if in satisfac-
tion of thy own desire. But do not grieve, for well I
know that thou art guiltless, and thou mayst dwell with
Valmiki, our father's friend. Do thou remember Rama
always and serve the gods, so mayst thou be blest ! "
Then Slta fell down fainting ; but she came to herself and
complained bitterly: " Alas ! I must have greatly sinned
in a past life to be thus divided from my lord, though
blameless. O Lakshman, formerly it was no hardship
for me to live in the forest, for I was able to be Rama's
servant. But how can I live there all alone now, and
what reply can I make to those who ask what sin I have
committed to be banished thus ? I would fain be drowned
in these waters, but I may not bring about the destruction
of my lord's race. Do thou as Rama has ordered, but
take this message from me to him : 'Thou knowest, O
Rama, that I am unstained and devoted utterly to thee.
I understand that it is for the avoiding of ill-fame that
thou dost renounce me, and it is my duty to serve thee
even in this. A husband is a woman's god, her friend and
guru. I do not grieve for what befalls me, but because
the people have spoken ill of me.' Do thou go and tell
these things to Rama." Then Lakshman crossed the
river again and came to Ayodhya ; but Slta went to and
fro without any refuge and began to cry aloud. Then
Valmlki's sons found her there, and Valmiki came to the
108

Sita's Second Trial

river-side and comforted her, and brought her to the
hermitage and gave her to the hermits' wives to cherish
with affection.

Lakshman found his brother sunk in grief and with his
eyes filled with tears, and he was sorry, and touched his
feet and stood with folded hands, and said : " O sire, I
have done all that thou didst command, and have left that
peerless lady at Valmlki's hermitage. Thou shouldst not
grieve therefor; for such is the work of time, whereat
the wise grieve not. Where there is growth there is
decay ; where there is prosperity there is also ruin ;
where there is birth there must be also death. Therefore,
attachment to wife, or sons, or friends, or wealth is wrong,
for separation is certain. Nor shouldst thou give way to
grief before the folk, lest they blame thee again."
Then Rama was comforted, and praised the words and
love of Lakshman ; and he sent for the priests and
counsellors who waited, and occupied himself again with
the affairs of state. But none had come that day for any
affair, for in Rama's time there was no disease or poverty,
and none sought redress. But as Lakshman went away he
saw a dog, that waited by the gate and barked, and he
asked it what was its affair. Then the dog replied : " I
wish to tell it to Rama himself, who is the refuge of all
creatures, and proclaims * Fear nothing ' to them all."
So Lakshman returned to Rama and informed him, and
Rama sent for the dog to come to him. But the dog
would not go in, saying : "We are the vilest born, and we
may not enter the houses of gods or kings or Brahmans."
Then Lakshman took this message also to Rama ; but he
sent again for the dog and gave him leave to enter, who
waited at the gate.

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Myths of the Hindus & Buddhists

Rama s Justice

Then the dog went in and stood before Rama, and praised
his truth and asked his pardon ; and Rama inquired :
" What shall I do for thee? Do thou speak without fear."
Then the dog related how a certain Brahman mendicant had
beaten him without cause, and Rama sent for the Brahman,
and he came, and asked what Rama required of him.
Then Rama reasoned with him, saying : " O twice-born one,
thou hast hurt this dog, who hurt thee not. Lo, anger is
the worst of passions, like a sharp dagger, and steals away
all virtue. Greater is the evil that may be wrought by
lack of self-control than by the sword, or a serpent, or a
foe implacable." The Brahman answered : " I had been
seeking alms and was tired and hungry, and this dog
would not move away, although I asked him, so I struck
him. But, O king, I am guilty of error, and thou shouldst
punish me, that I may escape from the fear of hell."
Rama considered what was a fitting punishment ; but the
dog requested : " Do thou appoint this Brahman head of a
family." So Rama honoured him and sent him away
riding on an elephant ; but the counsellors were astonished.
To them Rama said: "You do not understand this matter;
but the dog knows what it signifies." Then the dog,
addressed by Rama, explained : " I was once the head of a
family, and I served the gods and Brahmans, and fed the
very servants before I took my food, and I was gentle and
benevolent ; yet I have fallen into this sorry state. O king,
this Brahman is cruel and impatient in his nature, and he
will fail to discharge the duties of the head of a family,
and will fall into Hell." Then Rama wondered at the
dog's words, but the dog went away and betook himself to
penance in Benares,
no

Rama's Justice

Another time there came a Brahman to the palace gate
bearing the dead body of his son, and wailing: " O my
son, thou art but fourteen years of age, and I know not for
what sin of mine it is that thou hast died ; never have I
lied, or hurt an animal, or done any other sin. It must be
for some other reason that thou hast gone to Yama's
realm. Indeed, it must be that the king has sinned, for
else such things may not befall. Therefore, O king,
do thou confer life again upon him; or, if not, my wife
and I will die here at thy gate, like those that have no
king."

Then Rama summoned a council of eight chief Brahmans,
and Narada took up the word and explained to Rama
what had been the cause of the boy's premature death. He
told him of the four ages. " And now, O king, the Kali
age begins already, for a Shudra has begun to practise
penances in thy kingdom, and for this cause the boy has
died. Do thou search the matter out and put down such
misdeeds, so that the virtue of thy subjects may increase
and this boy may be restored to life."
So Rama ordered the body of the boy to be preserved in
sweet oil, and he bethought him of the self-coursing car
Pushpaka, and it knew his mind and came to him straight-
way. Then Rama mounted the car and sought through every
quarter ; but he found no sin in the west nor in the north,
and the east was crystal clear. Only in the south, beside
a sacred pool, he found a yogi standing on his head
practising the most severe disciplines, and Rama asked
him : " O thou blest and self-devoted, who art thou, and
what thy colour, and what dost thou seek to win, whether
Heaven or aught else ? " And the yogi answered : " O great
Rama, I am of the Shudras, and it is for Heaven that I do
this penance." Then Rama drew his sword and cut off the

in

Myths of the Hindus & Buddhists

yogi's head, and the gods rained down flowers and praised
the deed ; but the Shudra yogi attained to the abode of
the heavenly ones. Now Rama prayed to the gods : " If
ye are pleased with me, do ye restore to life the Brahman's
son and so fulfil my promise " ; and they granted it, and
Rama returned to Ayodhya. Meanwhile Sita, dwelling at
Valmlki's hermitage, gave birth to sons, and they were
named Kusha and Lava ; and they grew up in the forest
hermitage, and Valmlki taught them wisdom, and he
made this book of the Ramayana in sklokas, and gave them
skill in recitation.

Rama's Sons

In those days Rama prepared a horse-sacrifice, setting free
a jet-black horse with lucky marks to wander where it
would, and Lakshman followed it. Then he invited all the
bears and monkeys, and Vibhishana and foreign kings, and
the rishis and others of the hermits from far and near, to
be present at the final ceremony. Countless wealth he
gave away throughout the year while the horse wandered,
yet the treasure of Rama was in no way diminished; never
before was such an A skwamedka in the world !
Kusha and Lava came with Valmiki to the ceremony, and
Valmlki told them to recite the Ramayana everywhere,
and if any questioned them, to name themselves as
Valmiki's disciples. So they went about and sang of
Rama's deeds ; and Rama heard of it, and he called a great
assembly of the Brahmans and all kinds of grammarians
and artists and musicians, and the hermit children sang
before them all. Wondrous and delightful was their song,
and none could hear enough of it ; but all men drank up the
children with their eyes, and murmured : " They are as
like to Rama as one bubble is like another ! ' When Rama

I 12

Rama's Sons

would have given them wealth, they answered : kl We arc
dwellers in the forest: what use would money be to us r "
And when he asked who had composed that song, they
answered : " Valmiki, who is our teacher. And, O king,
if the story of thy feats delights thee, do thou hear it all at
leisure."

So Rama hearkened to the story day by day, and from it
he learnt that Kusha and Lava were the sons of Sita.
Then Rama mentioned Slta's name before the assembly,
and sent a messenger to inquire from the hermits if they
would vouch for her faithfulness and to ask herself if she
were willing to give proof of her innocence again. " Ask
her," he said, " if she will swear before the people to estab-
lish her own purity and mine." The hermits sent back the
message that she would come, and Rama was glad thereof,
and appointed the next day for the taking of the oath.
When the appointed time had come, and all were seated in
the assembly, immovable as mountains, Valmiki came
forward, and Sita followed him with downcast glance and
folded hands and falling tears; and there rose a cry of
welcome and a murmuring in the assembly when they saw
Sita following Valmiki thus, like the Vedas following
Brahma. Then Valmiki spoke before the people and said
to Rama : " O son of Dasharatha, albeit Sita is pure and
doth follow the path of righteousness, thou didst renounce
her near my hermitage because of the people's censure.
Do thou now permit her to give testimony of her purity.
And, O Rama, I myself, who follow truth, tell thee that
these twin children are thy sons. Also I swear before
thee that if any sin be found in Sita I will forgo the fruit
of all austerities I have practised for many thousand years."
Then Rama, seeing Sita standing before the assembly
like a goddess, with folded hands, replied : "O great one,

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Myths of the Hindus & Buddhists

thou art ever virtuous, and thy words convince me of the
purity of Slta. I recognize these brothers Kusha and Lava
as my sons. Yet Slta shall give testimony herself, for the
sake of those that have come here to witness her avowal."

Sita taken Home by Earth

Then there blew a sweet, cool, fragrant air, a divine zephyr
such as used to blow only in the golden age, and folk were
astonished that that air should blow also in the second
age. But Slta, with downcast looks and folded palms,
said : " I have never thought of anyone but Rama even
in my heart : as this is true, may the goddess of the earth
be my protection. I have always with mind and body and
words prayed for Rama's welfare, and by this I pray
Vasundhara to receive me."

Then a heavenly throne rose up from within the earth,
borne on the heads of mighty nagas? decked in shining
jewels ; and the Earth stretched out her arms and welcomed
Slta and placed her on the throne, and the throne sank
down again. Thereat the gods cried out in praise of Slta,
and all beings on earth and in the sky were filled with
wonder and astonishment, so that one mood for a single
moment swayed all the universe at once.
But Rama sat him down stricken with sorrow and with
hanging head, and he was torn by grief and anger that
Slta had disappeared before his very eyes, and he would have
destroyed the very Earth if she would not give Slta back.
But Brahma said : " O Rama of firm vows, thou shouldst
not grieve ; rather remember thy essential godhead, and
bethink thee thou art Vishnu. Slta is blameless and pure,
and for her virtue she has gone to the abode of nagas ;

1 Ndgas, lit. snakes — beings of semi-human, semi-serpent nature
inhabiting the waters and underworld.
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The Last Days of Rama

but thou shalt be with her in Heaven. Hearken now to
the ending of Valmlki's story, and thou shalt know thy
future history " ; and therewith Brahma with the gods
returned to his own place, and Rama appointed the
morrow for the hearing of the Uttara Kanda.

The Last Days of Rama

But now Rama was heavy-hearted, and the whole world
seemed empty without Slta, and he knew no peace. He
gave the monkeys and the kings and hermits gifts, and
sent them back to their own homes, and he made a golden
image of Slta to share with him in the performance of
sacred rites, and a thousand years passed, while all things
prospered in the kingdom of Ayodhya. Then Kaushalya
and Kaikeyl died, and were united with King Dasharatha
in Heaven. Bharata reigned in Kekaya, and Satrughna
was king of Madhu, while the sons of Lakshman founded
kingdoms of their own.

At length there came to Rama's palace the mighty yogi
Time, and Rama honoured him. He named himself
Time, begotten by Narayana on Maya, and he reminded
Rama of his godly self and all that he had achieved in
Heaven and on earth. " O Lord of the World," he said,
" thou wast born on earth for the destruction of the Ten-
necked rakshasa, and thou didst undertake to dwell on
earth for eleven thousand years. Now that time is ripe
and the grandsire sendeth me to tell thee: now wilt thou
reign yet longer over men, or wilt thou return to the lord-
ship of the gods ? ' Then Rama praised the yogi and
said he had spoken truth, and for himself he would
return to his own place.

But already Lakshman had left his home and gone to the
banks of Sarayu to practise great austerities, and there

"5

Myth

s of the Hindus & Buddhists

the gods rained flowers upon him, and Indra lifted him
from the earth and returned to his own city, so that all the
gods, seeing the fourth part of Vishnu come back to them,
were gladdened and began to worship him. Then Rama
would follow the same path, and he sought to crown his
brother Bharata as king of Ayodhya, but he refused and
would have the king's sons Kusha and Lava set over
North and South Kosala ; and Rama granted it, and they
were installed upon the throne and ruled over the new
cities of Kushavati and Sravanti ; but Ayodhya was alto-
gether emptied of people, for the folk would all follow
after Rama when he went away. News of these matters
was brought to Satrughna also, and he set his two sons
on the throne of Mathura and hastened to return to Rama.
Hearing that Rama was going away, the monkeys, born
of the gods, went to Ayodhya and beheld him ; and
Sugriva said : " I have set Angacla upon the throne of
Kishkindha, and I will follow thee."

Then Rama granted the desire of all the monkeys to
follow him; but to Hanuman he said : " It is determined
already that thou shalt live for ever : do thou be glad on
earth so long as the tale of me endures." To Jambavan
and some others Rama appointed life till the end of the
Kali age, and other bears and monkeys he gave leave to
follow him. To Vibhishana he gave good counsel
regarding government, and ever to worship Jagannatha,
Lord of the World.

The next day Vashishtha prepared all due rites for those
who go to the other world, and all men following Rama
and the Brahmans set out for Sarayu. There went
Bharata and Lakshman and Satrughna and their wives,
and the counsellors and servants; and all the people of
Ayodhya, with the beasts and birds and the least of
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The Last Days of Rama

j

breathing things ; and the bears and rakshasas and
monkeys followed Rama with happy hearts.
When they came to Sarayu, Brahma, the granclsire, came
thither with the godly folk and a hundred thousand goodly
cars, and the wind of Heaven blew and flowers rained
down from Heaven upon earth. Then Brahma said to
Rama : " Hail, O Vishnu ! Do thou, with thy brothers,
enter in again in whatsoever form thou wilt, who art the
refuge of all creatures, and beyond the range of thought
or speech, unknown of any save thy Maya." Then Vishnu
entered Heaven in his own form, with his brothers, and all
the gods bowed down to him and rejoiced. Then said
Vishnu to the grandsire : " It behoveth thee to allot their
due place to all these people who have followed me for
love, renouncing self for my sake." Then Brahma
appointed places in the heavens for all those who had
come after Rama, and the bears and monkeys assumed
their godly forms, after the likeness of those who had
begotten them. Thus did all beings there assembled, enter-
ing the waters of Sarayu, attain to the heavenly state, and
Brahma and the gods returned to their own abode.

Thus ends Ramayana, revered by Brahma and made
by Valmiki. He that hath no sons shall attain a son
by reading even a single verse of Rama's lay. All sin
is washed away from those who read or hear it read.
He who recites Ramayana should have rich gifts of
cows and gold. Long shall he live who reads Ramayana,
and shall be honoured, with his sons and grandsons,
in this world and in Heaven.

117

CHAPTER III : THE MAHABHARATA

RELATED IN FIFTEEN EPISODES

Introduction to the Mahabharata
* I ^HE Indian national saga, beyond all dispute, is the
Mahabharata. This is to the Indian village and
A the Indian home what the Iliad was to the Greek,
and, to a certain extent also, what the Scriptures and Gospels
are to ourselves. It is the most popular of all the sacred
books. It contains, as an interlude, the Bhagavad Gita,
the national gospel. But with this it is also an epic.
The story of a divine incarnation, Krishna, as he is
called, has been wrought into and upon an immense
ballad and military epic of unknown antiquity. Of this
epic the main theme is a great battle waged between two
families of cousins, the sons of Pandu and the sons of
Dhritarashtra — or the Pandavas and the Kauravas, or
Kurus — by name. And although, after the fashion of
ancient literature, a thousand other tales, some more and
some less ancient, have been embedded in its interstices,
yet this great drama moves on, full of swiftness and
colour, from one end of the poem to the other. It is
marked by extraordinary vividness and richness of
imagination. But perhaps most of us, remembering that
the work is ancient, will be still more impressed by the
subtlety and modernness of the social intercourse which it
portrays. Here and there we may find an anomalous
custom or a curious belief, but in delicacy of character-
painting, in the play of personality, and in reflection of all
the light and shade of life in society we find ourselves, in
the Mahabharata, fully on a level with the novels and
dramas of modern Europe. The fortitude of Kama
when his mother embraces him ; the low voice in which
118

How the Princes learned to Shoot

Yudhishthira says "elephant" as a concession to his
conscience ; the laugh of Bhishma in battle, contenting
himself with the slightly emphasized " Shikhandim ? " —
these, amongst many others, will occur to the reader as
typical instances.

The outstanding fact to be realized about the epic, however,
is that from end to end its main interest is held and centred
on character. We are witnessing the law that, as the
oyster makes its own shell, so the mind of man creates
and necessitates his own life and fate. The whole philo-
sophy of India is implicit in this romance, just as it is in
the common household life. The Mahabharata constitutes,
and is intended to constitute, a supreme appeal to the
heart and conscience of every generation. Far more than
the national tradition, it embodies the national morality.
In this fact lies the great difference between it and the
Greek epics, in which the dominant passion is the conscious
quest of ideal beauty.

7. HOW THE PRINCES LEARNED TO
SHOOT

Now Bhishma, the royal grandsire, became eager to find for
the princes of the two imperial houses a teacher who might
train them thoroughly in the use of arms. And it happened
one day about this time that the boys, all in a company,
were playing at ball in the forests outside Hastinapura,
when their ball rolled away from them and fell into an old
well. Try as they would, there was not one of them who
could get it back. All kinds of efforts were made by each
in turn, but without avail. It seemed as if the ball would
never be recovered. Just when their boyish anxiety and
vexation were at their height, their glances fell, with one
accord, on a Brahman sitting near, whom they had not at

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Myths of the Hindus & Buddhists

first noticed. He was thin and dark of hue, and appeared
to be resting after the performance of his daily worship.
" O Brahman ! " cried the lads, surrounding him in a body,
"can you show us how to recover our ball?' The
Brahman smiled a little and said : "What? what? Scions
of the royal house, and you don't shoot well enough for
that! If you'll only promise me my dinner, I will bring up
not only your ball but also this ring, which I now throw
down, by means of a few blades of grass." And suiting
the action to the word, he took a ring off his own finger
and threw it into the well. " Why, Brahman-ji, we'll
make you rich for life," cried one of the lads, "if you can
really do as you say."

" Is it so ? ' ' said the Brahman. " Then look at this
grass," and he plucked a handful of long grass growing
near. " I am able by a spell to give to this grass a virtue
that weapons might not have. Behold, here I throw";
and as he spoke he took aim and threw a single blade of
grass with such deftness and precision that it pierced the
ball that lay in the well as if it had been a needle. Then
throwing another blade, he pierced the first, and so on and
so on, till he had a chain of grass, by which it was easy to
draw up the ball.

By this time the interest of the boys was centred more on
the skill of the Brahman than on the recovery of their
plaything, and they exclaimed with one accord : " The
ring, too, O Brahman ! Show us how you can recover
the ring ! "

The Recovery of the Ring

Then Drona — for that was the name of the Brahman —
took up his bow, which had been lying beside him, and
selecting an arrow from the quiver that he wore, he shot
1 20

The Recovery of the Ring

it into the well, and the arrow, returning to his hand,
brought up the ring. Taking the jewel, he handed it to
the princes, whose astonishment and delight knew no
bounds. "What can we do for you? What can we do?"
they cried. The Brahman's face had grown grave again.
"Tell Bhishma, your guardian, that Drona is here," he
answered briefly, and relapsed again into the depths of
thought.

o

The lads trooped off, with their enthusiasm fresh upon
them, to describe to Bhishma, the Protector, the extra-
ordinary experience of the morning; and he, struck by
the thought that Drona was the very teacher he was
seeking, hastened in person to see him and bring him to
the palace. Bhishma had known of Drona formerly as
the son of the great sage Bharadwaja, whose askrdma in
the mountains, near the source of the Ganges, had been a
centre of great learning. To that hermitage had come
many illustrious students, who had been playmates and
comrades to Drona during childhood and youth. It was
also rumoured in the royal and military society of the
period that Drona, after his father's death, had performed
great austerities and gone through a very determined
course of study, in consequence of which he had been
mysteriously gifted with divine weapons and the knowledge
of how to use them.

It was now the object of the royal grandsire, therefore, to
learn how and why the Brahman should be seeking atten-
tion in the capital, and a few adroit questions quickly told
him all that he required to know. Drona had married
and had a son born to him, Ashvatthaman by name.
Moved by the needs of his child, he had for the first time
realized his own poverty, and had set out to renew the
brilliant friendships of his boyhood. Chief amongst these

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Myths of the Hindus §f Buddhists

had been his intimacy with Drupada, now king of the
Panchalas, one of the greatest of the minor kingdoms.
When Drupada, as a prince, had been a student like
himself, they had been inseparable, vowing to each other
lifelong friendship. It was natural, therefore, that Drupada,
now a sovereign in his own right, should be the first of
those to whom in his bitter need he thought of repairing.
But when he had appeared before him the king of the
Panchalas had laughed him to scorn and repudiated all
their ancient friendship. To him it seemed sheer imperti-
nence that the poor Brahman, in the position of a beggar,
though he was the son of a famous scholar, should claim
equality and intimacy with one seated on a throne. And
then in the heart of Drona had risen a great wrath and
wounded pride. The bitterness of his poverty was not
now so great as the heat of his resentment. He would
do what he would do. But in order to do it he must find
pupils of the best. He was desirous, therefore, of placing
himself at the disposal of Bhishma.

The old Protector smiled as he heard the climax of this
story. He was far too discreet to inquire as to the pur-
poses of Drona. Instead of this he cut matters short by
rising and saying : " Only string thy bow, O Brahman, and
make the princes of my house accomplished in the use of
arms. All that we have is at thy disposal. We are indeed
fortunate to have obtained thy services ! "

The Promise to Drona

One day, soon after Drona had taken the princes as his

pupils, he called them together and made them prostrate

themselves before him, and having done so he required

from them a promise that when they should become skilled

in arms they would carry out for him a certain purpose

122

EKALAVYA

NANDA LAL BOSK
Page 122

Ekalavya

that was in his heart. At this demand all the princes fell
silent; but one of them, Arjuna, the third of the Pandavas,
vowed eagerly that whatever it might be he would promise
to accomplish it. Then Drona embraced Arjuna repeatedly,
and from this moment there was a special attachment
between the two, and Arjuna was always with his master,
with his whole mind bent on the science of arms.
And princes came from the neighbouring kingdoms to
learn of Drona. And all the Kurus and all the Pandavas
and the sons of the great nobles were his pupils. And
amongst them came that strange and melancholy youth
who went by the name of Kama, and was reputed to be
the adopted son of a royal charioteer, his actual birth being
unknown, though some held, from his auspicious charac-
teristics, that he must be of exalted rank. And young
Kama and Arjuna thus early became rivals, each trying
to outdo the other in the use of the bow. And Kama
tended to mix rather with Duryodhana and his brothers
than with the Pandavas.

Meanwhile Arjuna took every opportunity of learning, and
in lightness and skill outdid all his fellows. One evening
when he was eating, his lamp went out, and observing
that even in the dark his hand carried the food to the
mouth, his mind was set on the power of habit, and he
began to practise shooting also in the night. And Drona,
hearing the twang of the bowstring, came and embraced
him, declaring that in the whole world there should not be
another equal unto him.

Ekalavya

And amongst those who came to Drona was a low-caste
prince of non-Aryan birth known as Ekalavya. But Drona
would not accept him as a pupil, lest, as one of the leaders

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Myths of the Hindus & Buddhists

of the lower races, he should come in time to excel all the
Aryan princes, and should learn all the secrets of their
military science.

Then Ekalavya, retiring to the forest, made a clay image
of Drona, and bowed down before it, worshipping it as
his teacher. And by reason of his great reverence and
devotion to his purpose, it soon came about that there were
few archers in the land equal to Ekalavya. And one day,
when all the princes were hunting in the forest, a dog ran
off alone and found himself suddenly face to face with a
man of dark hue wearing matted locks besmeared with
mud and with his one piece of raiment black in colour.
The dog, in his astonishment at this strange sight, began
to bark aloud. But before he could close his mouth the
prince Ekalavya had shot into it no less than seven arrows,
aiming by the sound alone. The dog, thus pierced with
seven arrows and unable to close his mouth, ran back to
the princes, and they, fired with jealousy and admiration,
began to seek everywhere for the unknown archer. It
was not long before they found him, ceaselessly discharging
arrows from the bow, and when they asked who and what
he was, he replied : " I am the son of the king of the
Nishadas. Know me also as a pupil of Drona, struggling
for the acquisition of skill in arms ! "

But when Drona heard of it he took Arjuna with him and
sought out the archer Ekalavya. And when the low-caste
prince saw Drona approaching, he prostrated himself and
then stood with folded hands awaiting his commands.
And Drona said: " If, O hero, thou art really my pupil,
give me, then, the teacher's fee 1 '

" Master," said Ekalavya in his delight, " you have only
to name what you will have. I have nothing I would not
joyfully give you."
124

The Triumph of Arjuna

" If you really mean it, Ekalavya," answered Drona
coldly," I should like to have the thumb of your right hand."
And the low-born prince, allowing no look of sadness to
cross his face, turned without ado and cut off the thumb
of his own right hand to lay it at the feet of Drona. But
when the Brahman had gone and he turned again to his
archery, he found that his marvellous lightness of hand was
for ever vanished.

Thus were the royal princes left without rivals in the use
of arms. And two of them, Bhlma, the second of the
Pandavas, and Duryodhana, his cousin, became highly
accomplished in the use of the mace. Ashvatthaman, the
son of Drona himself, knew most of the theory of war-
fare. The Pandava twins, Nakula and Sahadeva,
excelled every one in horsemanship and in handling the
sword. Yudhishthira, the eldest of the Pandavas, was
greatest as a chariot-soldier and officer. But Arjuna
excelled all in every respect. He could use all the
weapons, and his intelligence, resourcefulness, strength, and
perseverance were admitted on every side. Moreover, he
alone amongst the princes became fitted for a general
command, being capable of fighting from his chariot with
sixty thousand foes at once.

The Triniu pJi of Arjuna

And Drona one day was desirous of testing by open
competition the relative excellence of the young men he
had trained. So he caused an artificial bird to be made
and placed, as their target, on the top of a tree. Then,
assembling all his pupils, he said : " Take up your bows and
stand practising your aim. When I give the order you
will cut off the head of the bird. I shall take you one by
one in turn."

Myths of the Hindus & Buddhists

Then he called Yudhishthira to him alone. " Now be

ready," he said, " to shoot with your arrow when I give

the order." And Yudhishthira took up his bow and arrow

as he was told, and stood ready at a word to let fly.

" Do you see the bird on the top of that tree ? " asked

Drona.

" I do," answered Yudhishthira.

" What do you see ?" said Drona quickly. " Myself, or

your brothers, or the tree ? "

" I see yourself, sir," answered Yudhishthira carefully, " my

brothers, the tree, and the bird."

Three times Drona repeated his question, and three times

Yudhishthira gave the same reply. Then with great

sorrow Drona ordered him to one side. It was not by

him that the arrow would be shot.

One by one, princes and nobles, the Pandava brothers

and their cousins the Kurus, were all called up, and in

each case Yudhishthira' s answer was given : " We behold

the tree, yourself, our fellow-pupils, and the bird."

One man only remained untried, and Drona made no

effort to conceal his disappointment. Now, however, he

turned with a smile to the last and called to him Arjuna,

his favourite pupil. " By you, if any, must the bolt be

sped. So much is clear, O Arjuna!'1 he said. "Now

tell me, with bow bent, what do you see — the bird, the

tree, myself, and your friends ? "

" No," said Arjuna promptly ; " I see the bird alone,

neither yourself, sir, nor the tree ! '

" Describe the bird to me," said Drona briefly.

" I see only a bird's head," replied Arjuna.

"Then shoot!' said his master with frank delight, and

in an instant the bird stood headless on the tree, and

Drona, embracing Arjuna, thought of that great tourna-

126

The Trial of the Princes

ment in which he would yet see Drupada vanquished
before him.

//. THE TRIAL OF THE PRINCES
Then Drona, seeing that his pupils had now completed
their education, applied to Dhritarashtra the king for
permission to hold a tournament, in which all would have
an opportunity of exhibiting their skill. The request was
at once granted, and preparations began for the great
occasion. Land was chosen, and the citizens assembled
by proclamation to be present at the offering of sacrifices
for its consecration on an auspicious day. The lists were
levelled and equipped, and a great hall built for the
queens and their ladies, while tents and galleries were
placed at every advantageous point for the use of the
spectators.

And when the day appointed for the tournament arrived
the king took his place, surrounded by his ministers and
preceded by Bhlshma and the early tutors of the princes.
Then Gandharl, the mother of Duryodhana, and KuntI, the
mother of the Pandavas, richly robed and jewelled and
attended by their retinues, took the places that had been
reserved for them. And nobles, Brahmans, and citizens
left the city and came hastening to the spot, till, with the
sound of drums and trumpets and the clamour of voices,
that great assembly became like the agitated ocean.
At last the white-haired Drona entered the lists dressed
all in white and looking as if the moon itself had appeared
in an unclouded sky, while beside him his son Ashvat-
thaman looked like some attendant star.
Ceremonies of propitiation were next performed, and
then, as the chanting of the Vedic hymns died away, arms
were carried in, the blare of trumpets was heard, and

127

Myths of the Hindus <§f Buddhists

the princes entered in procession with Yudhishthira at
their head.

Now began the most marvellous display of skill. The
shower of arrows was so thick and constant that few of the
spectators could hold their heads up unflinchingly, yet the
aim of the knightly archers was so sure that not a single
arrow missed its mark. Each, engraved with the name of
its owner, was found in that precise spot at which it had
been shot. Then they leapt on the backs of spirited
horses, and vaulting and careering, turning this way and
that, went on shooting at the marks. Then the horses
were abandoned for chariots, and driving in and out,
racing, turning, soothing their steeds or urging them on,
as occasion might demand, the combatants continued to
display their agility, their precision, and their resource.
Now leaping from the chariots, and seizing each man his
sword and shield, the princes began to fence and exhibit
sword-play. Then, like two great mountains and thirsting
for battle, Bhlma and Duryodhana entered the arena, clubs
in hand, for single combat.

Bracing themselves up, and summoning to their own aid
their utmost energy, the two warriors gave a mighty roar,
and began careering in due form, right and left, circling
the lists, till the moment came for the rush and the mimic
onslaught, in which each would strive to defeat his
antagonist by right of his superior skill. And so great
was the lust of battle in the two princes that the vast
assembly caught the infection and became divided in its
sympathies, some for Bhlma, some for Duryodhana, till
Drona saw that it was necessary to stop the contest if he
would not have it degenerate into an actual fi^ht.

o o

Then the master himself stepped into the lists and,
silencing the music for a moment, in a voice like that
128

at

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the
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lit,

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to

Us

i>;i
ing
ibs

aid

XI

THE TRIAL OF THE PRINCES

NAN DA LAI. liosK

his

teat

vast

its

till

(he

that

The Entry of Kama

of the thunderstorm, introduced Arjuna, the most beloved
of his pupils. The royal KuntI, mother of the Pandavas,
was transported with delight at the acclamation which she
now saw her son receive, and not until it had died down
a little could he begin to display his skill in arms. But
such were the power and lightness of Arjuna that it seemed
as if with one weapon he created fire, with another water,
with a third mountains, and as if with a fourth all these
were made to disappear. Now he appeared tall and again
short. Now he appeared fighting with sword or mace,
standing on the pole or the yoke of his chariot; then in a
flash he would be seen on the car itself, and in yet another
instant he was fighting on the field. And with his arrows
he hit all kinds of marks. Now, as if by a single shot, he
let fly five arrows into the mouth of a revolving iron boar.
Again he discharged twenty-one arrows into the hollow of
a cow's horn swaying to and fro from the rope on which it
hung. Thus he showed his skill in the use of sword,
bow, and mace, walking about the lists in circles.

The Entry of Kama

Just as Arjuna's display was ending a great noise was
heard in the direction of the gate, as if some new com-
batant were about to make his way into the lists. The
whole assembly turned as one man, and Duryodhana with
his hundred brothers rose hastily and stood with uplifted
weapons, while Drona stood in the midst of the five
Pandava princes like the moon in a five-starred constel-
lation.

Then, the centre of all eyes, the hero Kama entered,
magnificent in arms and manhood. And far away in the
gallery of queens the royal KuntI trembled to see again
the son whom she had long ago abandoned, fearing to

i 129

Myths of the Hindus & Buddhists

own his divine birth. For, all unknown to any, the sun
himself had been the father of Kama, and KuntI — in
future to become the mother of the Pandavas — had been
his mother.

And now was he goodly indeed to look upon. Was he
not in truth an emanation from the hot-beamed sun? His
proportions made him like unto some great cliff. Hand-
some of feature, he was possessed of innumerable accom-
plishments. He was tall in stature, like a golden palm-
tree, and endued with the vigour of youth, he was capable
even of slaying a lion. Bowing quietly to his teacher, he
now turned himself towards Arjuna, and in the tones of
one challenging declared that he had come to outdo the
performance that had just been given. A thrill of excite-
ment passed over the great audience, and Duryodhana
openly showed his delight. But, alas ! the princely Arjuna
flushed crimson with anger and contempt. Then, with the
permission of Drona, the mighty Kama, delighting in
battle, made good his word and did all that Arjuna had
done before him. And when his display of skill was
over he was embraced and welcomed by all the sons of
Dhritarashtra,and Duryodhana asked him what he could do
for him. " O prince," said Kama in reply, " I have but one
wish, and that is to engage in single combat with Arjuna ! "
Arjuna, meanwhile, hot with resentment at what he deemed
the insult put upon him, said quietly to Kama : "The day
will yet come, O Kama, when I shall kill you ! "
" Speak thou in arrows," answered Kama loudly, " that
with arrows I may this very day strike off thy head
before our master himself ! "

130

Kama and Arjuna

Kama and Arjuna

Thus challenged a outrance, Arjuna advanced and took
his place for single combat. And Kama likewise advanced
and stood facing him.

Now Arjuna was the son of Indra, even as Kama had
been born of the sun, and as the heroes confronted one
another the spectators were aware that Arjuna was covered
by the shadow of the clouds, that over him stretched the
rainbow, the bow of Indra, and that rows of wild geese,
flying overhead, gave a look of laughter to the sky. But
Kama stood illumined by the rays of the sun. And
Duryodhana ranged himself near Kama, while Bhlshma
and Drona stood close to Arjuna. And up in the royal
gallery a woman was heard to moan and fall.
Then the master of the ceremonies advanced and cried out
the style and titles of Arjuna, a style and titles that were
known to all. And having done this, he waited, and
called upon the rival knight to show equal lineage, for
sons of kings could not fight with men of inferior birth.
At these words Kama turned pale, and his face was torn
with contending emotions. But Duryodhana, eager to
see Arjuna defeated, cried out : " If Arjuna desires to fight
only with a king, let me at once install Kama king of
Anga ! "

As if by magic, the priests came forward chanting ; a
throne of gold was brought forward ; rice, flowers, and
the sacred water were offered, and over Kama's head was
raised the royal umbrella, while yak-tails waved about
him on every side. Then, amidst the cheers of the multi-
tude, Kama and Duryodhana embraced each other and
pledged each other their eternal friendship.
At that very moment, bent and trembling with age and

Myths of the Hindus <Sf Buddhists

weakness, poorly clad, and supporting himself on a staff,
an old man was seen to enter the lists. And all present
knew him for Adhiratha, one of the charioteers of the royal
household. But when the glance of Kama fell upon him
he hurriedly left his throne and came and bent himself
down before the old man leaning on his staff, and touched
his feet with that head that was still wet with the sacred
water of coronation. And Adhiratha embraced Kama, and
wept for pride that he had been made a king, calling him
his son.

And Bhima, standing amongst the Pandava heroes,
laughed aloud in derision. "What! What hero is this?"
he said. " It seems, sir, that the whip is your true
weapon. How can he be a king who is the son of a
charioteer ? "

Kama's lip quivered, but for sole reply he folded his arms
and looked upward to the sun. But Duryodhana sprang
up in wrath, and said : " The lineage of heroes is ever
unknown ! What does it matter where a brave man
comes from ? Who asks for the source of a river ? Was
a tiger like this ever born of servants ? But even if it
were so, he is my friend, and well deserves to be king of
the whole world. Let him who has any objection to offer
bend the bow that Kama bends 1 *'

Loud cheers of approval broke out amongst the spectators,
but the sun went down. Then Duryodhana, taking Kama
by the hand, led him away from the lamp-lit arena. And
the Pandava brothers, accompanied by Bhlshma and
Drona, went back to their own place. Only Yudhishthira
carried away the thought that none could defeat Kama.
And KuntI, the queen-mother, having recognized her
son, cherished the thought that after all he was king
of Anga.
132

The Teacher's Fee

///. THE TEACHERS FEE

The time had now come when Drona thought he should
demand the offering due to the teacher from those he had
trained. He therefore assembled together all his pupils,
and said: "Seize Drupada, king of Panchala, in battle,
and bring him bound unto me. This is the only return I
desire as your master and preceptor."
The enterprise was wholly agreeable to the high-spirited
youths, and with light hearts they got together an imposing
array of chariots, arms, and followers, and set out for the
capital of Drupada, not neglecting to strike at the Panchalas
on their way. For it was the delight of the princes and
nobles who went forth on this raid to display their prowess
and skill as they went. And never did they make this
more noticeable than when they entered the gates and
clattered up the streets of Drupada's capital.
Hearing the clamour, the king himself came to the
verandahs of his palace to look down at the sight. But
the knights, uttering their war-cry, shot at him a shower
of arrows. Then Drupada, accompanied by his brothers,
issued from his palace gates in due form on his white
chariot, and set himself to encounter the raiding force.
But Arjuna held back his brothers and himself from
participation in what seemed to him a mere m£l£e. He
realized that the Panchala king, fighting in his own
capital, would not be overcome by tactics of this order.
But they would have the effect of wearying him, and then
would be the opportunity for the Pandavas to act.
Even as he had predicted, the white chariot of the king
was seen, now here, now there, always driving forward,
and always hastening toward that point where danger was
greatest and the gathering of the raiders thickest, and

133

Myths of the Hindus & Buddhists

during these rapid movements he kept pouring into their
ranks such a quick and constant shower of arrows that the
Kurus showed a tendency to become panic-stricken and
to assume that they were fighting not one, but many
Drupadas.

By this time the alarm had spread throughout the city, and
drums and trumpets began to sound from every house, while
the men poured out, ready armed, to the assistance of their
king. Now there arose from the great host of the Panchalas
a terrible roar, while the twang of their bowstrings seemed
to rend the very heavens. A new and answering fierceness
blazed up for a moment amongst the invading warriors,
but wherever an arrow was shot, there it seemed stood
Drupada in person to answer it. He was here, there, and
everywhere, and careering over the field of battle like a
fiery wheel, he attacked Duryodhana, and even Kama,
wounded them, and slaked in right earnest their thirst for
battle, till, seeing the host of the citizens to which they
were opposed, the Kurus broke and fled with a wail of
defeat back to where the Pandavas were waiting.

The Might of Arjuna

Hastily the Pandavas now did reverence to Drona and
ascended their chariots. To Arjuna fell the leadership, as
if by instinct, and he, forbidding Yudhishthira to fight
or expose himself, quickly appointed the twins, his
youngest brothers, protectors of his chariot-wheels, while
Bhlma, ever fighting in the van, ran forward, mace in hand,
to lead the attack. Thus, like the figure of Death, Arjuna
entered the host of the Panchalas. And Bhlma with his
club began to slay the elephants that covered them. And
the battle became fierce and terrible to behold. Arjuna
singled out the king and his general for his personal

134

The Vengeance of Drona

attack. Then he succeeded in cutting down the flagstaff,
and when that had fallen he leapt from his chariot, and
casting aside his bow for his sword, he seized Drupada
the king with as much ease as a huge bird seizes a
water-snake.

Having thus exhibited his own might in the presence of
both hosts, Arjuna gave a loud shout and came forth
from amongst the Panchalas, carrying his captive with him.
At this sight the Kurus were maddened and would have
made to devastate the whole capital of the Panchalas, but
Arjuna in a loud voice restrained them. " Drupada," he
said, " is our friend and ally. To yield him up personally
will satisfy Drona. On no account let us slay his
people ! '

Then all the princes together, bringing with them their
captives, turned to Drona and laid before him Drupada,
together with many of his ministers and friends.

The Vengeance of Drona

Drona smiled quietly at the king who had once been his
friend. " Fear not, O king," he said ; " your life shall be
spared. But would you not care to cultivate my friend-
ship ? ' Then he was silent for a moment. Again
opening his lips, he said : " In truth, Drupada, I love you
no less to-day than of old in our boyhood. And I still
desire your friendship. You told me, alas ! that only a
king could be the friend of a king, and for that reason
shall I restore to you only half of your territory, in
order that, being a king myself, I may enjoy your
affection on equal terms. You shall be king of all your
lands that lie on the south of the river Ganges, and I shall
reign over those on the north. And now, Drupada, will
it bemean you to grant me your friendship ? '

135

Myths of the Hindus <§P Buddhists

With these words Drona released Drupada, and bestowed
on him the sovereignty of half his own kingdom, being
those territories that lay south of the Ganges. And
Drupada, with many compliments, assured him of his
profound admiration and regard. But in his own mind
the lesson that the mortified king laid to heart was that
of his old friend's superior resources, and from this
time forth he in his turn wandered in all directions, even
as Drona had wandered to Hastinapura, in the hope of
discovering some charm or other means, by devotion or
otherwise, to obtain a son who might work out his revenge
on the man who had humiliated him. And it came to
pass that this enmity to Drona grew in time to be one of
the main motives in the life of Drupada, king of the
Panchalas.

IV. THE HOUSE OF LAC

It was about a year after the invasion of Drupada's city
that Dhritarashtra, moved by a sense of what was due, and
having regard also to the welfare of his subjects, decided
to crown Yudhishthira in public as heir-apparent of the
empire. For Pandu, the father of Yudhishthira and his
brothers, had been the monarch of the realm, and not
Dhritarashtra, whose blindness had been considered to
render him incompetent. It was now incumbent upon the
blind king, therefore, to nominate Yudhishthira and his
brothers as his successors, instead of any of his own
children. And this, after the exhibition of knightly
prowess that had introduced them to the world, he could
no longer refuse to do.

But the Pandava princes took their new position more
seriously than anyone had foreseen. Never contented
with mere enjoyment, they went out in all directions for
136

The House of Lac

the extension of the suzerainty, and constantly sent back
to the royal treasury immense spoils. Duryodhana had
been jealous of his cousins from his very childhood, but
now, seeing their great superiority and their growing
popularity, even his father, Dhritarashtra, began to be
anxious, and at last he, too, could not sleep for jealousy.
Feeling in this way, it was easy enough for a king to
summon to his side councillors who would give him the
advice he craved, and he was assured in due course that
the extermination of his enemies was the first duty of a
sovereign.

But the Pandavas also had a watchful friend and adviser
in a certain uncle named Vidura, who, though of inferior
birth, was a veritable incarnation of the god of justice.
Vidura had the gift of reading men's thoughts from their
faces, and easily at this juncture did he understand the
mind of Dhritarashtra and his family. But he warned the
Pandavas that while they ought to be on their guard, they
must never precipitate the full hatred of those who were
in power by allowing it to be seen that they understood
their feelings. Rather must they accept everything that
was done with an air of cheerfulness, and apparently with-
out suspicion.

About this time Duryodhana openly approached his father,
begging him to banish his cousins to the town of Benares,
and during their absence confer on himself the sovereignty
of the kingdom. The timid Dhritarashtra could only
acknowledge that the suggestion marched well with his own
secret wishes, and this being so, his stronger-minded son
quickly reassured him as to the difficulties that he foresaw.
Theirs was at present, he pointed out, the command of the
treasury. Having that, they could buy the popular allegiance,
and no critic of their conduct would be strong enough

Myths of the Hindus & Buddhists

to oppose them. From this time Duryodhana began to
win over the people by lavish distribution of wealth and
honours.

The Princes are Banished

It was now, under secret instructions from Dhritarashtra
the king, that certain members of the court began to praise
the beauties of the city of Benares, in which, they said, the
yearly festival of Shiva was already beginning. Presently,
as was intended, the Pandava princes, with others, showed
some interest and curiosity as to the beauties of Benares,
and said how very much they would like to see it. Sud-
denly, at the word, the blind Dhritarashtra turned towards
them with apparent kindness. "Then go, my children,"
he said, "you five brothers together, and satisfy your desire
by living for some time in the city of Benares, and you
shall take with you from the royal treasury largess for
distribution."

There was no mistaking the fact that the words which
sounded so friendly were really a sentence of banishment.
But Yudhishthira, with his fixed policy, had sufficient
presence of mind to bow cheerfully and signify pleasure at
the opportunity given him. A day or two later the grey-
haired Kunti set out with her five sons from Hastinapura.
Purochanna, the friend and minister of Duryodhana, had,
however, left still earlier to make preparations at Benares
for receiving the princes. And especially he was
instructed to build a house for them of highly inflammable
materials and fitted with all the costliest furniture and
equipments as close to the public arsenal as possible, that
there he might live, as warden of the city, and watch for a
suitable opportunity of setting fire to it, as if by accident.
The palace, in fact, was to be made of lac.
138

The Princes arrive at Benares

Meanwhile the watchful Vidura, letting nothing in all this
escape him, had made ready on the Ganges a fine ship
to which KuntI and her sons might flee in their hour
of peril. Now, also, as the Pandavas set forth from
Hastinapura, Vidura, of all who accompanied them at the
beginning of their journey, was the last to leave them ;
and as they parted he said to Yudhishthira in low tones,
and in a language that they two alone understood : " Be
always alert! There are weapons not made of steel. One
can escape even from fire by having many outlets to one's
house, and a deep hole is a wonderful refuge ! Make
yourselves familiar with the roads through the forest and
learn to direct yourselves by the stars. Above all, be
ever vigilant ! '

" I understand you well," replied Yudhishthira quickly,
and without more words they parted.

The Princes arrive at Benares

The Pandavas were received with great magnificence by
the people of Benares, headed by Purochanna, and were
lodged for a time in a house outside the city. On the
tenth day, however, Purochanna described to them a fair
mansion that he had erected for them within the city. His
name for it was " the blessed home," but it was of course
in reality "the accursed house," and Yudhishthira, judging
that course wisest, went forth with his mother and
brothers to take up his quarters in it. On reaching the
house he inspected it closely, and, indeed, the smell of lac,
tar, and oil was strongly perceptible in the new building.
Then, turning to Bhima, he told him that he suspected it
to be highly inflammable. "Then ought we not to return
at once to our first quarters ? " said the simple Bhima in
surprise. " In my opinion it is wiser," answered his

139

Myths of the Hindus &P Buddhists

brother, " to remain here in seeming contentment, and thus
gain time by allaying all their suspicions. If we showed
that we understood him, this Purochanna would make an
immediate attempt upon us. But we must always have
our eyes about us ; not for one moment must we allow
ourselves to be careless."

No sooner were the princes established in their new abode
than there came to them a man who said he was an
emissary from Vidura, their uncle, and skilled in mining.
It was his opinion that the house in which they now were
would be burnt on some moonless night. He therefore
proposed to dig for them a wide subterranean passage
without delay. And he repeated to them, as password,
the last sentence that had been spoken, in a strange
tongue, between Yudhishthira and his uncle at the
moment of parting. Hearing all this, the Pandavas
accepted him with great joy, and he at once began a
careful excavation in the chamber of Yudhishthira,
covering up its entrance with planks so as to be level
with the rest of the floor. And the princes spent their
days hunting and ranging the forests in the neighbour-
hood, and at night slept always within closed doors, with
their arms beside their pillows.

The Escape of the Pdndavas

When a whole year had gone by it appeared to Yudhish-
thira that Purochanna was completely off his guard. He
therefore considered that the time would now be favourable
for their escape. On a certain evening, therefore, Kunti
the queen gave a great feast, and hundreds of men and
women came to it. And in the dead of the night, as it
chanced, when all had gone, a great wind began to blow ;
and Bhlma at that time, coming out quietly, set fire to that
140

XII

THE HOUSE OF LAC

NANDA LAI. BOSE

Page 140

The Escape of the Pandavas

part of the house which adjoined Purochanna's own
quarters in the arsenal. Then he set fire to various other
parts, and leaving it all to blaze up of itself, he, with his
mother and brothers, entered the subterranean passage
to make their escape. And none knew that a poor low-
caste woman had come to the feast, accompanied by her
five sons, nor that all six, in the sleep of intoxication, lay
within the burning house. And since drowsiness and fear
impeded the motion of the Pandavas, the gigantic Bhlma
lifted his mother to his shoulder, and then, taking two
brothers under each arm, pushed forward along the secret
passage, and came out after a while into the darkness of
the forest. And Bhlma, thus loaded, pushed on, breaking
the trees with his breast, and pressing the earth deep with
the stamping of his feet.

And behind them the citizens of Benares stood all night
watching the burning of the house of lac, wailing aloud
for the fate of the princes, whom they supposed to be
within, and loudly condemning the wicked Purochanna,
whose motives they understood thoroughly well; and
when morning was come they found the body of Puro-
channa and the bodies of the innocent low-caste woman
and her five sons, and sending word to Dhritarashtra in the
distant capital, they proceeded to render royal honours to the
unfortunate victims. But the miner who had been em-
ployed by Vidura contrived to help in the moving about of
the ashes, and so to cover the entrance to the secret
passage as he did so that none suspected its existence.
Meanwhile, when the Pandavas had emerged from the
forest they found in a fair ship on the Ganges a man who
seemed to be measuring the river and searching its bed to
find a ford. And this was really that captain who had
been sent by Vidura to wait for the hour of the Pandava

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flight. Seeing the five men, with their mother, reach the
river-bank, he now brought up his vessel and said to the
grey-haired Kuntl in a low voice : " Escape with thy
children from the net that death hath spread around you
all I ': Kuntl looked up startled, and he turned to the
princes and said : " It is the word of Vidura. Be ever
alert ! I am sent to convey you to the other side of the
Ganges ! "

Recognizing him by these words as the agent of Vidura,
the princes gladly stepped into his boat, and he took them
safely to the opposite shore. Then uttering the one word
Jaya (Victory !), he left them, and returned to the work
he had seemed to be doing. And the Pandavas, with their
mother, fled on from forest to forest and town to town.
Now they went in one disguise and again in another, till
at last they came to the town of Ekachakra, and being
there received in the outer rooms of a Brahman and his
family, they settled down to live as learned men by begging.
And repeating long passages from the sacred books, it was
easy for them to obtain enough food to eat. With their
tall forms, their deer-skin garments, their sacred threads,
and their matted locks, all men took them for Brahmans.
But returning to Kuntl in the evening with the rice they
had gathered during the day, it was always divided by her
into two equal portions. One of these was eaten by
Bhlma, and the other was divided between the four
remaining brothers and herself. And so doing they lived
for many months in simplicity and much happiness in the
town of Ekachakra.

V. HOW THE PANDAVAS WON A BRIDE
Now while the Pandavas were living with their mother
disguised as Brahmans in the town of Ekachakra, there
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How the Pandavas won a Bride

came one staunch friend and another out of their past life
to visit them quietly. And from one of these they heard
that Drupada, king of the Panchalas, had announced the
Swayamvara of his beautiful daughter Draupadi. A few
more words passed regarding the extraordinary charms
and accomplishments of the princess of the Panchalas, and
in the evening, when their guest had gone, KuntI noticed
that her sons had fallen silent and listless. Then, guessing
the cause of their changed spirits better than they could
have done themselves, she said, with gentle tact, that she
was tired of Ekachakra and would be glad to renew their
wanderings, if her sons would, in the country of the
Panchalas.

The very next day all said good-bye to their host the
Brahman of Ekachakra and set out for Kampilya, the
capital of Drupada. And as they went they fell in with
certain Brahmans going by the same road, who told them
of the great- bridal choice that was about to be held for
the princess of the kingdom and of the royal largess to be
given to wandering scholars on the occasion. And the
princes, making as though they heard of these things now
for the first time, joined themselves to their company and
announced their intention of witnessing the Swayamvara.
And when they reached the city they went about it for a
time as sightseers and ended by taking up their quarters
in the guest-rooms of a certain potter.
Now it happened that ever since the raid of Drona and
his pupils Drupada had cherished a secret wish that his
daughter Draupadi might be wedded to Arjuna. But
this wish he had never mentioned to anyone. Still, not
knowing of the reputed death and thinking secretly of
him, he caused a very stiff bow to be made and had a ring
suspended at a very great height, and announced that he

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Myths of the Hindus <§f Buddhists

who should string the bow and shoot his arrow through
the ring should have the princess for his wife. With
these words he proclaimed the Swayamvara, and kings,
princes, and great sages began to pour in from all sides.
Even Duryodhana came with his friend Kama. And all
alike Drupada received with lavish hospitality. But the
Pandavas were living as beggars in the house of the
potter, and none in all the city recognized them.
The festivities attendant on a royal wedding began, and
every day waxed greater and greater, till on the sixteenth
day, when everything was at its height, the great moment
arrived. The Princess DraupadI, robed and jewelled,
stepped into the arena, bearing a golden plate whereon lay
a garland of flowers. As she entered, all music was
stopped and the royal Brahmans lighted the sacrificial
fire. When all was still, Dhrishtadyumna, her twin-
brother, stepped forward beside the princess and said in a
voice as deep and rich as thunder itself: " O ye monarchs
that are assembled here to-day, behold the bow, and
yonder is the ring! He who can shoot five arrows
through that ring — having birth, beauty, and strength of
person — shall obtain to-day my sister as his bride ! "
Then turning to the princess herself, he enumerated all
the kings who were candidates for her hand and told her
that he who should shoot the mark was to be chosen by her.
And Duryodhana's name came first, and Kama was men-
tioned, but none spoke the names of the five Pandavas, who,
unknown to all, were present in the crowd as Brahmans.

The Contest

As Dhrishtadyumna finished speaking their names the

kings and princes all leapt to their feet, each eager to be

first in the stringing of the bow. And as they sprang into

144

The Contest

the arena and crowded together to the testing-spot, it was
said by some that they saw the gods themselves on
their heavenly chariots mingling in the concourse. One
after another, with hearts beating high, under the eyes of
Drupada, in the blaze of the world and covered with glory,
the candidates went forward to the shooting-place. And
some with swelling lips and straining muscles laboured
long to string that bow, and one after another, with crowns
loosened and garlands torn, had to desist without success,
being tossed to the ground by the resistance of the weapon.
Then Kama, seeing the mortification of his friends and
eager to show the glory of the knighthood, stepped for-
ward quickly to the place of the bow. And seeing him,
five seeming Brahmans amongst the spectators drew in
their breath and gave the princess up for lost, for they
had no manner of doubt that Kama could string the bow
of Drupada.

But as her eyes fell on the hero the princess exclaimed in
cold tones of disdain : " I will not wed the son of a
charioteer ! " And hearing her, Kama smiled somewhat
bitterly, glanced up at the sun, and cast aside the bow,
already drawn to a circle.

And now when the last of the monarchs was making his
attempt, and their uniform failure was being discussed
hotly by the spectators, Arjuna, with his deer-skin rug, his
matted locks, and his sacred thread, rose from amongst
the crowd of Brahmans seated as onlookers on the out-
skirts of the arena and stepped forward to the shooting-
dais. Loud murmurs, some of approval and some of
disapproval, rose from the Brahmans to right and left
of him as he did so. For, regarding him as one of them-
selves, they took his movement for the most part as one
of mere childish restlessness which would bring disgrace

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Myths of the Hindus <Sf Buddhists

on all of them. Only a few of them, noting his form and
bearing, had the courage to cry : " Good, good ! Make
the attempt ! "

But while his friends talked Arjuna walked up to the
bow and stood before it like a mountain. Bending his
head in prayer, he walked slowly round it. Then in the
twinkling of an eye he strung it, and shooting five arrows
in quick succession through the ring, he brought down
the mark that had been suspended above.
The cheering that followed seemed to come from the
heavens as well as from the amphitheatre. The Brah-
mans stood up in their excitement waving their scarfs.
Flowers rained from the sky in all directions. And the
bards immediately burst out into praises of the hero who
had won. From the royal seats above the lists Drupada
the king beamed approval on the young Brahman who had
shot the mark, and the Princess Draupadi lifted her eyes
to Arjuna's and silently signified that she took him as her
lord.

But while the uproar was at its height Yudhishthira, with
the twins Nakula and Sahadeva, fearing recognition if
they remained all in one place, rose and left the assembly,
leaving Arjuna and Bhima together alone. In less time
than it takes the clouds to overspread the sky, the whole
temper of the assembly seemed to change.
Arjuna had been vested by Draupadi with the white robe
and the garland of marriage, and Drupada's approval of
the hero was patent to all the beholders. Seeing this, the
kings and princes who had failed were suddenly filled with
wrath. They had been set at naught. They had been
invited to be insulted. They had been openly refused
out of contempt, and a Brahman chosen over their heads.
Seizing their maces, the angry warriors made a united
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The Pandavas are Recognized

rush upon Drupada, who shrank back for the moment
amongst the crowd of Brahmans. But seeing the danger
of their host, Arjuna and Bhlma came forward to cover
him — Arjuna with the redoubtable bow, and Bhlma, tear-
ing up by the roots a great tree, brandishing it ready for
success. Even Arjuna, accustomed as he was to the great
feats of his brother, was astonished to see him uproot the
tree, while all the monarchs fell back in sheer amaze-
ment.

The Pandavas are Recognized

But one there was in the royal gallery, Krishna by name,
a prince of the Vrishnis and cousin by birth of the Pan-
dava princes, who, seeing that feat, knew suddenly who
the two seeming Brahmans were.

" Look, look ! ' he said to his brother, who was beside
him, " I had heard that the Pandavas had escaped from
the house of lac, and as surely as I am Krishna yonder
are two of them, Bhlma and Arjuna ! '
Then the Brahmans, shaking their coco-nut water-vessels
and their deer-skins, closed round Drupada for his protec-
tion against the onset of the knighthood, while Arjuna
and Bhlma took them one by one in single combat. And
such was the shooting of arrows between Kama and
Arjuna that each was to the other invisible for several
minutes at a time, and Kama fainted from loss of blood,
but recovered to a greater enthusiasm for battle than
before. And all admired the strength and lightness of
Bhlma, who could seize a hero and throw him to a dis-
tance and yet refrain from hurting him much.
Finally, however, the kings and princes, with all their good
humour restored by fighting, surrendered cheerfully to
their Brahman opponents. And when this moment arrived,

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Myths of the Hindus <§? Buddhists

Arjuna and Bhlma, leaving the throng and followed by
the princess, turned their steps to their mother's house.
KuntI meanwhile had been waiting in great anxiety for
the return of her two sons. The day was wearing on, and
how many evils might not have befallen them ! At last,
however, in the midst of a crowd of Brahmans, she saw
Arjuna and Bhlma. Reaching the door, they said: " Ah,
mother, behold what we have obtained as alms to-day ! "
Kunti, from within the house, not having seen the blush-
ing princess whom they were putting forward as they
spoke, answered : " Enjoy ye all what ye have brought! "
Then she saw DraupadI and, embracing her warmly, wel-
comed her as a daughter. Thus the princess of the Pan-
chalas became the bride of the Pandavas.
But as all sat together in silence in the house of the
potter there came two guests — Krishna, the prince of
the Vrishnis, and Balarama, his brother — who laughingly
hailed them all as Pandavas, touching the feet of Yudhish-
thira in token of their delight that they had escaped from
the house of lac. Then, lest any should recognize them
and their disguise be penetrated, they hastily withdrew
again. And the Princess DraupadI proceeded humbly and
lovingly under Kuntl's direction to cook the evening meal
for the whole family. And none was aware that her
brother, Prince Drishtadyumna, was lying concealed in an
adjoining room for the purpose of listening to the secret
conversation of the seeming Brahmans.
And when night came, the Pandavas, lying awake, dis-
cussed with one another of divine weapons and battle
chariots and elephants and military matters. And
Drishtadyumna set out with the dawn to return to his
father and report to him the character of the hero who
had bent the bow. But Drupada, running forward, met
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The Story of Shishupala

him, saying : " Tell me I tell me 1 was it Arjuna who shot
the mark?"

Only after the bridal feast had been given, however, at
the palace of Drupada, would Yudhishthira admit that he
and his brothers were in truth the Pandava princes. Until
Draupadl was duly wedded she knew them only as the
shooters-down of the bow, and whatever they might be,
kings or Brahmans, she accepted them on that basis.
But when Drupada knew that he was now in close alliance
with the Pandavas his joy knew no bounds and he feared
nothing, even from the gods. And the rumour of their
escape from the house of lac and their victory at the
Swayamvam began to spread through the neighbouring
kingdoms, and all men began to look on them as those
newly returned from the dead. And Vidura himself
carried the news to Dhritarashtra that the Pandavas now
were alive and well and gifted with many and powerful
friends.

VI. THE STORY OF SHISHUPALA
When the news reached Dhritarashtra that the Pandavas
had not after all been burnt in the house of lac, but had
escaped and were now at the court of Drupada, accepted
in his family and furnished with many and powerful
friends, the old king did not know what reply to make.
So he called to him his son Duryodhana and all his
councillors, and put to them the question of what course he
should pursue.

All were for their immediate recall to Hastinapura ; every
one urged the sending of congratulations on their escape.
But Duryodhana was of opinion that after this they should
proceed to dispose of them by a series of frauds, dividing
their interests and setting them against each other, and so

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Myths of the Hindus <§§f Buddhists

at last deprive them of all resource. Kama, on the other
hand, held that they should be fought. Prowess against
prowess, knighthood against knighthood, he said. These
men could never be divided. Such an attempt would only
render ridiculous him who might undertake it. But a fair
fight should be the method of a soldier. The Pandavas
were men, they were not gods, and as men they might be
defeated in battle.

Bhlshma, on the other hand, supported by Drona and
Vidura, pointed out that the right of the Pandavas to the
paternal kingdom was at least as good as that of Duryo-
dhana. They must therefore be recalled and firmly
established in half of the kingdom. So strong was the
insistence of these good men upon this course that
Dhritarashtra had nothing to do but obey, and an embassy
was sent to the court of Drupada, with presents for the
princes, to congratulate them on their safety and to invite
them again to their ancestral home. By this time not
only Drupada, but also, and even more powerfully, Krishna
and his brother Balarama, had become the friends and
counsellors of the Pandavas, and not until they were advised
to do so by all of these did they accept the overtures of
friendship made by their kinsman Dhritarashtra. At last,
however, they did so, and taking KuntI, their mother, and
Draupadi, their queen, set out for the city of Hastinapura.

The Rehirn of the Pdndavas

Arriving there and staying long enough to rest, they were
summoned to the presence of Dhritarashtra, who told
them that in order to prevent any further disturbance
his family he was willing to divide the kingdom and give
them half, assigning to them a certain desert tract for
residence. It had always been the habit of these princes
150

The Return of the Pandavas

to accept cheerfully what was offered them by the aged
sovereign and make the best of it. And on this occasion
they did not break their rule. Apparently seeing no flaw
in this gift of a barren tract of wilderness for a home,
they did homage to Dhritarashtra and set forth to their
new capital.

Once there, however, their energy knew no bounds. Offer-
ing the necessary sacrifices of propitiation, they had the
ground measured off for a new city, and proceeded to
build, fortify, and adorn it till there stood on the plain the
famous Indraprastha, a fit abode for the very gods, not to
speak of emperors, such were its beauty and magnificence.
Not content with building a city, the brothers set about
organizing their dominions and their administration, and
their subjects, realizing the wisdom and beneficence of these
new rulers, felt themselves happy indeed to have passed
under their sway. There was no misery in that kingdom
caused by arrears of rent. The peasant obtained easy access
to his sovereign. Justice was well administered ; order was
maintained ; peace and prosperity were united on all sides.
At this time it was suggested to Yudhishthira that he
ought to hold a Coronation Sacrifice, and the thought
began to cause him some anxiety. On every hand he
sought the advice of his ministers, but not until he had
obtained that of Krishna, his new and trusted friend,
could he be sure of the right course. He was aware of
the many motives — kindness, flattery, self-interest, and the
rest — that guide men in the giving of counsel, and to his
mind there was but one soul that was above all such
influence. The Coronation Sacrifice was not a rite to be
undertaken lightly. It meant the establishment of the
king who performed it as suzerain over all his fellows.
To do this it was necessary to bring together an immense

Myths of the Hindus & Buddhists

concourse of tributary sovereigns, and it was well known
that in this great concourse of feudatories lurked immense
dangers. It was at such gatherings that revolutions were
apt to originate. It behoved him who would offer the
sacrifice, therefore, to think well over the state of things,
and consider clearly what he was attempting. Successful,
he might expect to be regarded as over-lord of the whole
empire for life. But the smallest false step might result
in supreme disaster, hurling him from the throne and even
bringing about a civil war.

The Counsel of Krishna

Even as Yudhishthira had thought, whilst others lightly
counselled him to undertake the sacrifice, Krishna alone
could point out to him the train of thought that should
guide a monarch face to face with so grave an enterprise.
Point by point he discussed with him the political state of
rival kingdoms and the chances of stability in the country
at large. Thus he led him to see what wars must be
undertaken and what areas must yet be subjugated before
the imperial sacrifice could be offered. But Krishna
encouraged Yudhishthira, no less warmly than his own
ministers had done, as to his personal fitness and the
appropriate condition of the home-kingdom and its
government for the proud position that he desired to make
his own. Nor did Yudhishthira or any of his brothers
suspect that, just as this festival would establish them in
the over-lordship, so it was destined to reveal before the
eyes of all men, and not only to the trusted few who
already knew it, the greatness and power of Krishna him-
self, who was, indeed, no king, only because he was so far
above all earthly kings.

Having taken the advice of this mighty counsellor,
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The Quarrel for Precedence

Yudhishthira proceeded to carry it out in every particular,
and not until all was finished would he announce his
intention of holding the coronation festival. Even after
this the preparations for the sacrifice took a long time to
make, but finally all was ready, and in every direction
invitations were sent out, and kings and heroes began to
pour in. And there was one there, Narada by name, who
had the inner sight, and he, looking upon that great
assembly and seeing the Lord Krishna as its true centre
and occasion, was filled with awe, and where others saw
only brilliance and festivity he was all reverence and sat
watching, lost in worship.

Now when the last day of the sacrifice was come and the
sacred water was about to be sprinkled on the head of
Yudhishthira, it was suggested by Bhlshma, head of both
the royal houses, that, as a matter of courtesy to the invited
guests, homage should first be done to each one of them
in turn, according to his rank and precedence. And, added
the old grandfather as his eyes dwelt fondly on the face
of Krishna, to him first of all, as the incarnation of God,
let these royal honours be paid as chief. And Krishna
himself consenting also, the honours were paid.

The Quarrel for Precedence

But one there was amongst the assembled kings who
grudged the precedence given to Krishna in the midst of
sovereigns, as if he also had been a ruling monarch. And
this guest, Shishupala by name, broke out into bitter re-
proaches against Bhlshma and Yudhishthira for what he
regarded as the insult done to the tributary vassals in thus
putting before them one who could lay no claim to prece-
dence by right of independence, or long alliance, or age
and kinship. Was Krishna, he asked, the oldest who was

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Myths of the Hindus <§§f Buddhists

present ? How could such a claim be urged when Vasudev,
his own father, was in his proper place ? Or was he held
as master and teacher? But here was Drona the Brahman,
who had acted as tutor to all the royal princes. Or did
the Pandavas give him precedence because of his treaty-
value as an ally in time of war? If so, here was Drupada, who
deserved better of them ; for he was the father of Draupadl,
their queen, and none could be so bound to them as he.
But if it was love and reverence that had guided the offering,
then surely old Bhishma, their kinsman, the bond between
two lines, had a better right.

At these words of Shishupala, a certain number of the guests
began to manifest disaffection to the sacrifice and its lord,
and it became evident that Shishupala was master of a
faction who might take it upon themselves to prevent the
proper completion of the ceremonies. Now, if a royal
sacrifice were not brought to a proper end, the fact would
forbode great disaster for the kingdom and its subjects.
Hence Yudhishthira showed great anxiety and did all he
could to conciliate the angry king. He, however, like a
spoiled child, or like a stern and bitter man, refused by
any means to be placated. Seeing this, Yudhishthira looked
toward Bhishma for advice. Bhishma, however, took no
pains to conciliate the angry king. Laughingly he put
aside the gravity of Yudhishthira. " Wait," he said, " O
king, till the lord Krishna wakes up to the matter ! Can
the dog slay the lion ? Verily this king looks very like a
lion, till the lion is roused ; then we shall see what we shall

see.'

But Shishupala heard the words that Bhishma spoke, and
being deeply galled at the comparison to a dog, he ad-
dressed himself to the venerable statesman in words that
were openly insulting and unrestrained. He called him

Bhishma's Story

an old reprobate, always prating of morality, and as they
listened even his own friends and allies were filled with
horror and looked to see some judgment fall speedily on
the head of one who so forgot the dignity due to his own
and equal rank. Bhlshma, however, showed no excitement.
Standing calmly there, he held up his hand for silence, and
as soon as it was established he spoke to the angry Bhlma,
Yudhishthira's brother, whose red eyes showed that he
regarded the words that had been spoken to his revered
grandfather as a challenge to himself.

Bhlshma 's Story

"Softly, O Bhlma," said Bhlshma, "and listen to the
story of this very Shishupala. He was born in the kingly
line, having three eyes and four arms, and as soon as he
was born he brayed like an ass. And his father and mother,
being affrighted by these omens, were making up their
minds to abandon the child, when they heard a voice speak-
ing to them out of the air and saying : ' Fear nothing ;
cherish this boy. His time is not yet come. One is already
born who will slay him with weapons when his end arrives.
Before that he will be both fortunate and highly placed.'
" Then the queen, his mother, much comforted by these
words, took courage, and asked: 'Who is this that shall
be the slayer of my son?'

" And the voice answered : ' He on whose lap thy child will
be seated when his third eye disappears and his two added
arms fall away.'

" And lo, after this, the king and queen of Chedi made a
round of royal visits together, and wherever they went they
asked the king whose guest they might be at the moment
to take their child into his arms. But nowhere did he lose
the added arms, nor did his third eye disappear.

'55

Myths of the Hindus & Buddhists

" Then, disappointed, they came back to their own city and

their own palace. And when they had been some time at

home there came to visit them the young Prince Krishna

and his elder brother. And they began to play with the

baby. But when Krishna took it on his lap, lo, before all,

the child's third eye slowly wrinkled up and disappeared,

and the two unusual arms withered away. Then the queen

of the Chedis knew that this was the destined slayer of

her son, and falling on her knees, she said : ' O Lord, grant

me one boon ! '

"And the Lord Krishna answered : 'Say on ! '

" And she said : * Promise me that when my son offends

thee thou wilt forgive him ! '

" And he answered : ' Yea, if he offend me even a hundred

times, yet a hundred times shall I forgive him.'

" This is thatShishupala," continued Bhishma, " who even

now, presuming on the mercy of the Lord, summons thee

to battle. Truly must he be a portion of the energy of the

Creator, and that energy the Almighty would now resume

within himself. It is for this that he may bring about

his own destruction, that he is provoking so much anger

and roaring like a tiger before us, caring nothing for the

result."

Now Shishupala's anger had been mounting higher and

higher during Bhlshma's speech, and as it finished he

shook his sword threateningly and said, "Dotard! knowest

thou not that thou art at this moment alive only by the

kindness of myself and these other kings ? "

"Whether that be so or not," answered Bhishma with

great haughtiness and calm, "know that I esteem all the

kings of the earth but as a straw. Whether I be slain like

a beast of the field or burnt to death in the forest fire,

whatever be the consequence, here do I place my foot

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The Fatal Dice

on the heads of you all. Here before us stands the Lord.
Him have we worshipped. Let him only who desires a
speedy death enter into conflict with him. But such a
one may even summon him to battle — him of dark hue,
who is the wielder of the discus and the mace — and,
falling, he will enter into and mingle with the body of this
god ! "

The Death of Shishupala

As the solemn words of Bhlshma ended all present
involuntarily turned their eyes toward Krishna. Intent
he stood there, looking quietly upon the enraged and anger-
inflated Shishupala, like one whose mind might be summon-
ing the celestial weapons to his aid. And when Shishupala
laughed tauntingly, he merely said : " The cup of thy mis-
deeds, O sinful one, is now full ! " and as he spoke the
flaming discus rose from behind him and, passing over the
circle of kings, descended upon the helmet of Shishupala
and clove him through from head to foot. Then came
forth the soul of that wicked one, as it had been a mass of
flame, and, making its own path, bowed itself down and
melted away into the feet of Krishna himself. Even as
Bhlshma had declared, falling, he entered into and was
mingled with the body of that god.

Thus ended Shishupala, who had sinned to a hundred and
one times and been forgiven. For even the enemies of
the Lord go to salvation by thinking wholly upon him.

VII. THE FA TAL DICE

Now when the imperial sacrifice of Yudhishthira was over,
his cousin Duryodhana continued for many days to be his
guest in the palace that the brothers had built for such
purposes at Indraprastha. And with Duryodhana there

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Myths of the Hindus <§f Buddhists

stayed as friend and companion a man who was destined
to be his evil genius, an uncle of his, Sakuni by name.
And together they examined the mansion that the
Pandavas had built. And in one of the rooms, coming
upon a crystal floor, Prince Duryodhana took it to be
water, and drew aside his garments as if to wade ; then,
discovering his error, he went about in constant mortifica-
tion. But next day coming upon a pond, he mistook it for
crystal and fell in, whereupon he became a mark for good-
natured raillery. But everything affected him with bitter-
ness. Crystal doors appeared to him to be open, and open
doors he suspected to be closed, and vexation was added
to vexation in his mind. Besides this, the beauty of walls
starred with jewels and halls with thousands of carven
pillars filled him with jealousy, and in his thoughts he
compared Hastinapura with Indraprastha and spoke to
himself of the Pandavas as foes. It was in this mood
that his stay with his cousin ended and he returned to
Hastinapura.

It was well known that Yudhishthira was sensitive on all
points that involved the honour of the knighthood. Now
there was one matter that was incumbent upon the true
knight : just as he must answer a challenge to battle, so he
must comply with a challenge to the dice. But the eldest
of the Pandavas was known to be extremely weak in this
matter. He gambled badly, and was subject to the
intoxication of the dice. When the stakes were being
thrown he would lose his head and throw wildly, and none
could at such a time gain his attention to reason with him.
For this reason it was the habit of Yudhishthira to avoid
gambling, unless it was made imperative by a knightly
challenge.

Now Sakuni, the uncle and companion of Duryodhana, in
158

The Challenge

spite of his high position and associations, was a gambler
who carried his skill with the dice to the height of sharp
practice. In this there was none living who surpassed
him, and like all such men he was ever hungry for new
victims. Sakuni now therefore began to harp on the
well-known weakness of Yudhishthira, plying Duryo-
dhana with the demand that he should be invited to
Hastinapura to play.

The Challenge

The permission of the aged Dhritarashtra, always like
clay in the hands of his eldest son, was not difficult to
obtain, and Vidura himself, in spite of his protests, was
dispatched to Indraprastha with the challenge to Yud-
hishthira to come to throw the dice. A large pleasure-
house was rapidly erected meanwhile, and every prepara-
tion was made to receive the royal guests.
Yudhishthira was very grave when he learned at
Indraprastha the errand on which Vidura had been
sent. " Gambling is ever productive of dissension," he
said ; "tell me who are to be the other players ?"
One by one Vidura mentioned their names, and at each
Yudhishthira and his brothers grew more thoughtful.
They were all men known for their skill and for their
unscrupulous and greedy methods of play. At last, how-
ever, realizing that the invitation was also the king's
order, Yudhishthira gave directions that all should be
made ready for the journey. "I think," he said, "it is
the call of fate. What is a man to fight against destiny ? '
And with heavy hearts the heroes and DraupadI set forth
for Hastinapura, where they were received in right royal
fashion, and as soon as their fatigue was gone conducted
to the gambling-table.

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Myths of the Hindus <Hf Buddhists

With manifest reluctance, acceding only in obedience to
the royal wish and the honour of his order, Yudhishthira
sat down in the presence of the assembled court to play
with Sakuni. And Dhritarashtra himself was present,
together with Bhlshma and Drona and Vidura and all
the ministers. And it was openly announced, in spite of
the irregularity, that Duryodhana would pay the stakes
that Sakuni might lose.

But once Yudhishthira had begun to play he became, as
all present had known he would, like a man intoxicated.
At every throw he was pronounced the loser, and yet each
time, with pale face and frenzied hands, he shouted for
higher and more precious stakes. And the grave persons
present sat with heads bowed and faces hidden in their
hands. And the Pandava brothers held themselves still,
with breath indrawn, feeling themselves at the disposal
of their brother, who was also their sovereign, though
their hearts were bursting with rage and they longed to
seize his adversary by the throat and deprive him of life.
Only the insolent Duryodhana laughed aloud, and grew
flushed with triumph as the madness of Yudhishthira
became more and more apparent to the whole of that
august assembly. But the weak Dhritarashtra was full of
fear, for he could feel the thoughts of all present and
knew well enough, in his timid way, that a storm was
here being set in motion that would not end till all the
house should be uprooted. And Vidura, sitting beside
him, reminded him how asses had brayed when Duryo-
dhana was born. And the monarch shivered, yet had not
strength to stop the play.

1 60

The Loss of Draupadi

The Loss of Draupadi

Meanwhile the madness of Yudhishthira progressed. At
each cast he lost and Sakuni won. Jewels went, the royal
treasures went, chariots, servants, stables, banners — all
kinds of possessions followed. Then the play entered on
a more dangerous phase. The king staked his kingdom
and lost. Yudhishthira was now demented, beyond all
hope of reaching by arguments, and one by one, in the
passion of the gambler, he staked his brothers, himself,
and Draupadi — and lost !

"Aha!' cried the wicked Duryodhana, leaping to his
feet in unconcealed delight. " Go, Vidura, and bring us
the virtuous Draupadi, that the Pandava queen may sweep
our floors 1 ' But Vidura cursed Duryodhana for the
wickedness that would insult a woman and bring a doom
upon them all, and a courtier had to be sent for Draupadi.
When at last the wife of Yudhishthira stood before them,
and was told that she had been made the slave of Duryo-
dhana's faction by her husband, she asked in what condition
Yudhishthira had been when he offered such a stake.
And when she was told that he had first lost himself to
Sakuni, and afterwards staked her, she answered in
triumph that she repudiated the transaction. How could
one who was himself a slave possess another who was
free, and so dispose of her? And all present felt the
soundness of her reasoning, yet would not Duryodhana
admit himself foiled.

Then when the dispute was at its height, and the lawless-
ness of Duryodhana in the presence of Draupadi was
threatening to provoke Bhima and Arjuna to his slaughter,
at that very instant a jackal was heard to wail in the
vicinity of Dhritarashtra. And in answer to the wail of

L 161

Myths of the Hindus & Buddhists

the jackal there came the braying of an ass from without,
and certain birds, also, gave hoarse and terrible cries.
Then Bhishma and Drona and Vidura turned quietly and
looked at each other, and Dhritarashtra grew pale and
began to tremble, for he had heard the sounds and under-
stood. " Ask a boon, Draupadi ! " he commanded, putting
up a shaking hand to still the clamour that was going on
around him. "Ask a boon, my daughter. I will grant
unto thee whatever thou sayest ! ':

At those words Draupadi looked up. " I who am free,"
she said quietly and proudly, "demand the freedom of
my son's father, Yudhishthira ! '
" Granted," said Dhritarashtra. " Ask again ! '
"And the. freedom of all his brothers," continued Drau-
padi, "with their weapons, their chariots, and their per-
sonal belongings ! "

" It is given ! ' ' said Dhritarashtra. " Only, O princess,
ask more ! "

" By no means," said Draupadi firmly and disdainfully.
"The Pandavas, armed and free, can conquer the whole
world. They need owe nothing to a boon ! "
And Kama, looking on, said to himself: "Was there ever
such a woman? The Pandavas were sinking in an ocean
of despair, and the princess of Panchala hath made herself
a ship to carry them in safety to the shore ! '
Immediately amongst the new-freed princes arose a fiery
argument as to whether their first duty was not the slaughter
of Duryodhana for the insults done to Draupadi, and it was
averred by those who were present that in the heat of his
anger smoke issued from the ears of Bhima. But Yudhish-
thira, who had regained his habitual calm, pacified them.
He turned to Dhritarashtra to ask what might be the royal
wish.
162

The Loss of DraupadI

" Oh, go back to your own city and take your wealth with
you and rule over your kingdom," entreated the old man,
now thoroughly frightened. " You fortunately are open
to reason. Leave us for Indraprastha, and that as quickly
as possible ! I only beg that you will bear no malice
against us for what has passed ! " And the Pandavas were
glad enough to carry out his instructions. With every
formality of courtesy, therefore, they ordered their chariots
and escorts and set forth for Indraprastha without delay.
Duryodhana had been absent when his father Dhritarashtra
in his panic had urged the Pandavas to depart from
Hastinapura. Now, however, his evil counsellors crowded
round him, exclaiming: "We are undone! All that we
had won the old man has given away ! He has given their
wealth back to the enemy."

Duryodhana hastened to his father's side and, without
frightening him by any reproaches, represented to him the
danger of allowing the Pandavas, after the insults showered
upon them, again to have access to their friends, their
armies, and their stores. Dhritarashtra listened and
wavered, and at this point Duryodhana suggested as a
fantastic wager that they should be brought back to throw
the dice once more, and whichever side lost should retire
into the forest for twelve years to live as ascetics and pass
the thirteenth year in some city unrecognized by any, or, if
recognized, pass another twelve years in the forest as forfeit.
During this time Dhritarashtra himself, urged his son,
could make himself the master of widespread alliances
and of a vast standing army, not easily to be conquered by
five wandering princes. So might they still retrieve the
folly of having allowed them to depart.
The old king listened and, fatally compliant, said : " Then

let them return. Bring them back."

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Myths of the Hindus ^f Buddhists

" No, no ! " cried all the ministers, and even Kama, who
surrounded him. " No, no ! Let there now be peace ! ' But
Dhritarashtra said : " My son's desire shall be fulfilled.
Let them be recalled ! '

Then even Gandhari, the aged queen, came into the
council-chamber and implored the king her husband to
cast off Duryodhana, their eldest son, rather than again
allow him to have his way.

But Dhritarashtra's was the obstinacy of a weak intellect.
He said : " If our race is about to be destroyed, I am ill able
to prevent it. Let my son's desire be fulfilled. Let the
Pandavas return ! "

The Renewal of the Contest

Yudhishthira and his brothers had gone far along the road
when the royal messenger overtook them with the king's
command for their return. There was no great need for
compliance. They knew well that the play was false.
They might easily have made some courteous excuse and
pushed on to their own city. But the mind of a man under
the sway of calamity becomes deranged. Yudhishthira, at
the words " Return and play ! " took on the look of a man
under a spell. And in due course, to the despair of all
their friends, the Pandavas once more entered Hastina-
pura and addressed themselves to play.
Once more the dice were thrown. Again Sakuni cried:
" I have won ! " And the Pandavas stood up masters
of themselves, but doomed to live twelve years in the
forests and a thirteenth year unrecognized in some city;
from there, if recognized, to return to the wild woods for
another twelve years of exile.

But as they went forth, grim and silent, to their exile, wise
men marked the manner of their going and read in it of a
164

The Kirat-Arjuna

terrible return — a return that should be disastrous to all
their foes.

VIII. THE KIRAT-ARJUNA

Now while the Pandavas, in accordance with their defeat
at dice, were living in exile in the forest, the mind of
Yudhishthira brooded much upon their weakness as com-
pared with the strength and resources of Duryodhana. He
clearly foresaw that at some future time the differences
between their cousins and themselves would have to be
decided by the fortunes of war. And he remembered that
Duryodhana was in actual possession of the throne and
treasury, and that all the friends of their youth whose
prowess on the field they knew were his friends and, he
felt sure, devoted to him. Drona and his pupils, above all
Kama, would, he feared, fight and die if need be, not for
the Pandavas, but for Duryodhana, son of Dhritarashtra,
the reigning king.

Just at the time when the eldest of the Pandavas was
possessed by these forebodings a holy man came to visit
the retreat of the brothers, and the instant he saw Yudhish-
thira he began to answer the doubt that was in his mind.
"Thou art troubled, O king," he said, "about the rival
strength of thy friends and thy foes. For that have I come
to thee. There is none in the world who can defeat thy
brother Arjuna, if once he betakes himself to the mountains
and obtains the vision of the Great God. By his hand
are all thine enemies destined to be slain. Let Arjuna go
to the mountains, and there alone let him fast and pray."
Arjuna, therefore, thus selected, took vows of austerity,
promising to be turned aside by nothing that he might
meet, and set out for the Himalayas. At the foot of the
mountains, when he reached them, he found a holy man,

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Myths of the Hindus & Buddhists

seated beneath a tree, and by him he was told that any
spiritual gift that he chose might be his with eternal
bliss ; he had only to name what he wished. But the
knight replied disdainfully that he had left his brothers in
the forest to the south, and had himself come thither to
obtain divine weapons. Was he going to accept bliss and
leave them unaided ? And the holy man, who was none
other than the god Indra in disguise, blessed him and
approved his resolution. And Arjuna, passing by this
temptation, pushed on to the higher mountains where, if
anywhere, he might expect his vision.
Passing through the thick forests, he soon reached the
very breast of the mountains and established himself
there, amidst trees and streams, listening to the songs of
birds, and surrounded by fair blossoms, to practise his
vow of prayer, vigil, and fast. Clad in scant clothes made
of grass and deer-skin, he lived upon withered leaves and
fallen fruits, and month after month he reduced his allow-
ance of these till in the fourth month he was able to live
on air alone, taking no other food whatever. And his head
looked like lightning because of his constant bathing and
purification, and he could stand day after day with arms
upraised without support, till the earth began to smoke
and the heavenly beings to tremble from the heat of
Arjuna's penance.

The Boar

One day, as he performed his morning worship, offering
flowers to a little clay image of the Great God, a boar
rushed at him, seeking to slay him. And Arjuna, in whom
the instincts of the soldier and the sportsman were ever
uppermost, seized his bow and arrows and rose from his
worship to kill the creature. At that moment the forests
1 66

-

w

W

xm

KIRAT-ARJUNA

NAN DA LAL BOSK

J\i£i' 1 66

nadc
and

lot!

lit:

nob

I

nn;

:••

The Boar

had grown strangely and solemnly still. The sound of
springs and streams and birds had suddenly stopped. But
Arjuna, with his mind still on his half-finished worship, did
not notice this. Stringing his bow, he shot an arrow and
hit the boar. At the self-same instant the beast was struck
by another dart, seemingly as powerful, and with a roar he
fell and died. But in Arjuna the wrath of a sportsman
had blazed up, and apparently in his unknown rival also,
each to find his own shot interfered with at the last
moment. For there stood towering above him, as angry
as himself, a huntsman, seemingly some king of the
mountain tribes, accompanied by his queen and a whole
train of merry followers. His form was blazing with
energy, and he was saying : " How dared you shoot ? The
quarry was mine ! }:

" Let us fight for it ! " said Arjuna, and the two began to
turn their arrows on each other.

To the mortal's amazement, the body of the huntsman
swallowed up his darts without seeming any the worse,
and Arjuna could only shoot till his quiver was empty.
" Let's wrestle, then ! " he cried, and threw himself upon
his opponent. He was met by the touch of a hand on his
heart, and instead of continuing his combat he turned at
once to finish his worship. Taking up a garland of flowers,
he threw it about the image, but the next instant it was on
the neck of the mountain king.

"Great God! Great God!" cried Arjuna, falling in a
rapture at the feet of his unlooked-for guest. "Pardon
thou my blows ! "

But the Great God, well pleased, put out his hand and
blessed his worshipper and granted him the boon of divine
weapons, such as could be hurled by the mind, by the
eyes, by words, and by the bow. Never should such

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Myths of the Hindus <Sf Buddhists

weapons be used till all others had been exhausted. Never
should they be used against feeble foes. For so they might
in truth destroy the universe. Then the Great God gave to
Arjuna Gandiva, the divine bow, and, blessing him, turned
and left that mountain with its vales and caves and snowy
heights, and went up into the sky with all his train.
Such was the Kirat-Arjuna, Arjuna's vision of Mahadeva,
the Great God, as a Kirata, or huntsman.

IX. THE MAIDEN WHO BECAME
A KNIGHT

Now it happened that the eldest queen of Drupada, king
of the Panchalas, was childless, and had been so for many
years. And Drupada worshipped Shiva daily, praying
that a son, not a daughter, might be born unto him ; and
dedicated this son in advance to the task of aiding in the
destruction of Drona.

At last, after much prayer and severe austerity, Shiva
himself blessed him, saying : " It is enough, O king ! Thou
shalt in due time have a child who will be first a daughter
and then a son. This strange thing is decreed for thee.
It will not fail !"

Then Drupada returned home and told his queen of the
divine promise that had been made to him. And she,
being a woman of strong faith, took the blessing to heart
and built her whole mind upon this decree of destiny.
In due time accordingly the queen gave birth to a
daughter of great beauty, but from the strength of her
belief that the promise of Shiva would be fulfilled she
actually gave it out that she had borne a son. And
Drupada, concurring in the proclamation, had all the rites
performed that were proper on the birth of a son. The mother
carefully kept her own counsel and placed her trust firmly
168

The Maiden who became a Knight

in Shiva, and the father everywhere said : " She is a son " ;
and no one in all the city suspected that that concealed
daughter was not a son. And she was called Shikhandin,
because that name had a feminine form which was Shikhan-
dim, and for the education of this Shikhandin-Shikhan-
dinl every care was taken by Drupada. She learned
writing and painting and all the arts that were proper to
a man. For her parents lived daily in expectation of a
miracle, and it behoved them to be ready for it when it
should happen. And in shooting and fencing the child
became a disciple of the royal guru Drona, and was in
no way inferior to other princes in the management of
weapons.

Then, as she was beginning to grow up, her mother urged
her husband to find a wife for their supposed son and
marry him in the sight of the whole world to some
princess of royal family. Then Drupada sent embassies
of betrothal in all directions, and finally selected a maiden
to whom marriage was to be proposed on behalf of
Shikhandin. And this maiden was a king's daughter.
But now, for the first time, the dread secret began to be
whispered, and it came to the ears of the royal father of
the princess who was promised to Shikhandin in marriage.
And he, thinking he had been purposely insulted in that
dearest point, the honour of the names of the women of
his house, sent messages of threats and vengeance to
Drupada. He would, he declared, destroy his city, and
kill both Drupada and his daughter, and place a creature
of his own on the throne of the Panchalas.
At this crisis the sense of his own guilt made Drupada
somewhat weak. However, the queen publicly took the
responsibility of the deception upon herself. She had,
she told her husband in the presence of others, had a

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Myths of the Hindus <Sf Buddhists

promise made to her by the god Shiva, and relying on this
promise she had deceived him, so that he had publicly
advertised the world of the birth of a son. She had been
altogether responsible, and even now she believed in the
word of the Great God : " Born a daughter, this child
would become a son ! '

This statement Drupada laid before his councillors, and
they conferred all together for the protection of city and
subjects against the intended invader. In the first place,
they refused to admit that any such insult as was averred
had been offered to the brother monarch. The proposals
of marriage had been made in all good faith and were
perfectly fit and proper proposals. Shikhandin, they
repeated, was a man ; he was not a woman. Then they
refortified the city and strengthened the defences. And
last of all, extraordinary ceremonies of worship were
instituted, and the king appealed to the gods for help in
this crisis, at every temple in his land.
Nevertheless he had his hours of depression, when he
would go to talk the situation over with his wife; and she
did all she could to encourage him. Every effort was
directed to keeping up his courage. Homage to the gods
was good, she said, when seconded by human endeavour;
no one could tell how good. Hand in hand, these two
things were always known to lead to success. Un-
doubtedly success awaited them. Who could dispute it?

The Resolve of Shikhandim

While the husband and wife talked thus together their

daughter Shikhandim listened, and her heart grew heavy

as she realized the unspoken despair that all this insistent

cheerfulness was meant to conceal. It was the sense that

they were to blame that so undermined their courage, and the

170

The Resolve of ShikhandinI

root of trouble and fault alike was in herself. Oh, how
worthless she must be ! What a good thing it would b<-
if she could wander off and never be heard of again !
Even if she died, what matter ? Losing her would only
rid her unhappy parents of a burden that might possibly
cost them, in any case, their lives and kingdom.
Thinking thus in heavy despondency, she rode out of the
city and wandered on and on alone till she came to the
edge of a dark and lonely forest. Now this forest had the
reputation of being haunted. There stood in it an aban-
doned grange, with high walls and gateway, and rich with
fragrance of smoke and grain. But though one might
wander through this house day after day, one would never
meet the owner of the house, and yet never feel that it had
no owner. It was, in fact, the abode of a powerful spirit,
nyaksha, known as Sthuna. He was full of kindness, and
yet the name of the house was a word of dread amongst
the peasant folk in the country-side because of the empti-
ness and mystery that hung about it.

But of all this ShikhandinI had no idea when she entered
the place. She was attracted by the open door and the
peace and silence; and having entered, she sat down on
the floor plunged in sorrow, and remained so for hours and
days, forgetting to eat.

The kind-hearted^^/^ saw her, and grew more and more
disturbed at her evident distress, Nothing would distract
his visitor from her depth of thought, and her forgetfulness
of herself seemed endless. At last the friendly yaksha,
unable to comfort her, could do nothing but show himself
to her, and urged her to tell him what it was she wanted.
So he did this, begging her at the same time to tell him
her trouble, and encouraging her to trust him by every
means in his power. He was a follower, he said, of Kuvera,

171

Myths of the Hindus & Buddhists

God of Wealth. There was nothing that he could not
grant if he were asked. He could even bestow the impos-
sible. Let the princess only tell him her trouble. "Oh!51
broke out Shikhandim, unable to resist kindness so over-
whelming when her need was so desperate. " Oh ! make me
a man, a perfect man I My father is about to be destroyed
and our country to be invaded ; and if I were a man it
would not happen ! Of thy grace, great yaksha, make me
a man, and let me keep that manhood till my father is
saved ! " And poor Shikhandim began to weep.

Shikhandim attains her Desire
This was more than her kind-hearted host could bear, and,
strange as it may sound, he became eager to do anything
in the world, even the absurd thing she asked for, if only
it would comfort the unhappy lady. So then and there he
made a covenant with her. He would give her his blazing
form and his manhood and all his strength, and he would
himself become a woman in her place and remain hidden
in his house. But when her father should again be safe
she was to return and once more make the exchange. She
would once more be Shikhandim the princess, and he
would again be Sthuna \\\Q yaks/ia.

No words can paint the joy of the knight Shikhandin as
he left the presence of the yaksha and went forth to save
his father and his father's city from the sword. But alas
for the poor yaksha ! It happened within a day or two
that his master, the God of Wealth, made a royal progress
through those parts and, noticing that Sthuna did not
present himself, sent to order him into his presence.
And when the poor shrinking yaksha, in his altered garb
and form, appeared before him in shamefaced fashion,
Kuvera his king, between laughter and disgust, hotly
172

The Story of the Lady Amba

declared: "This shall not be undone! You shall remain a
woman and she shall remain a man ! ': And then softening
a little, as he saw the look of fright on the yakshct s faa-,
he added: "At least, it shall be so until Shikhandin's
death. After that this foolish wretch can take back his
own form ! '

And in due time, all being safe and at peace, the prince
Shikhandin returned to Sthuna, as he had promised, to
give up his treasured manhood. And when the yaksha saw
that in the heart of this mortal there was no guile he was
much touched and told him the truth — that he had himself
been doomed to persist in his newly acquired womanhood.
And he comforted the young knight for the injury he
had unwittingly done him, saying : " All this was destiny,
Shikhandin ! It could not have been prevented."
Thus was fulfilled the blessing of Shiva, spoken over
Drupada : "The child that thou shalt have, O king, shall
first be a daughter and then a son ! " And thus it came
about that there was amongst the princes and soldiers of
that period one who, though he had been born a woman,
was actually a man and known as Shikhandin, maiden
and knight.

But to Bhlshma only was it revealed that this Shikhandin
was no other than Amba, who had been born a second time
for the very purpose of his destruction.

X. THE STORY OF THE LADY AMBA
Now Bhlshma, the great knight, was guardian of the
imperial house of the Kurus. And this Bhlshma had
made a vow in his youth that he would never marry, and
never, though he was heir-apparent, seat himself on his
father's throne. And this vow he made in order to enable
his father to marry a certain fisher-maid, SatyavatI by

173

Myths of the Hindus & Buddhists

name, on whom he had set his heart. And it came to
pass that when Bhishma's father, Shamtanu, was dead,
Bhlshma set on the throne his own half-brother, Vichi-
travirya. And it was necessary that he should find a
suitable marriage for this brother in order that the
royal succession might be duly secured. And he heard
that the bridal choice of the three daughters of the king
of Benares — Amba, Ambika, and Ambalika — was about
to take place, and that all the kings and princes of the
earth were bidden, their father having announced that his
daughters should have for their dowry the courage of the
bravest knight. So they were to be borne away by that
prince whose unaided might should win them from all the
rest. Nor did the king of Benares dream, when he made
this announcement, that his eldest daughter Amba was
already secretly betrothed to a certain king, Shalwa by
name; nor did the princess think it necessary to speak to
her father of the matter, for she made sure that her true
love, strengthened by her faith and the sure prospect of
immediate happiness, would overbear all obstacles and,
displaying his prowess before the whole assembled world,
would carry her off as the prize of victory. But alas ! when
Bhlshma heard of this bridal tournament he decided that
the opportunity was an excellent one to secure suitable
queens for the young Vichitravirya, and he determined to
seize the three maidens and do combat for them against
all comers.

In accordance with this purpose, therefore, Bhlshma set
out for the city of Benares as a simple gentleman without
a retinue. Arriving at the royal lists, he beheld the three
maidens, all unrivalled for beauty and richly robed and
ornamented, and before them, ranged on thrones and in
cars, under royal umbrellas and pearl-embroidered
174

The Challenge

canopies, each with his proper cognizance blazoned
on his banner, all the greatest of the earth.
For a moment the prince paused to survey the scene;
then, with a voice that was like the roaring of a lion, he
sounded three times the great battle-cry that was to
summon his rivals to mortal combat.

The Challenge

" Bhlshma, son of Shamtanu, seizes these maidens. Let
who will rescue them ! By force do I seize them, from
amongst men before your very eyes ! '
No one could stir while the challenge was being sounded,
and as for the third time the cry died away Bhishma's
charioteer, in the twinkling of an eye, turned his battle-
chariot and swiftly drove down upon that part of the lists
where the three princesses waited surrounded by their
ladies. It was not a moment before their attendants had
been made to place them on Bhishma's car, with a line of
his servants drawn up in front of them, and even while the
great counter-challenge was ringing out on all sides, and
angry kings had risen, with swords unsheathed, to leap to
chariot or elephant or horseback, as the case might be, he
stood alert and smiling, with bow drawn and his back to
the royal maidens, ready to do battle for his prize against
a world in arms. Never had there been an archer like
Bhlshma. With a shower of arrows he stopped the rush
that came upon him from all sides at once. His part was
like that of Indra fighting against the crowds of asuras.
Laughingly with his blazing darts did he cut down the
magnificent standards, all decked with gold, of the
advancing kings. In that combat he overthrew their
horses, their elephants, and their charioteers, each with a
single arrow, till, seeing how light was the hand and how

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Myths of the Hindus <§f Buddhists

true was the aim of Bhishma, son of Shamtanu, all the
kings of the earth broke ranks and accepted their defeat.
And he, having vanquished so many sovereigns, retained
his royal prize of three princesses, and escorted them
back to Hastinapura, the royal city, to the queen-mother
Satyavati, that they might become the brides of her son
Vichitravlrya the king. Well might it be told henceforth
amongst men that Amba, Ambika, and Ambalika had
had knightly prowess itself for their dower.
But as the wedding-day itself drew near, Amba, the eldest
of the three princesses, sought an audience of Bhishma,
the guardian of the imperial house, and with much shy-
ness and delicacy disclosed to him the fact of her prior
betrothal to the king of the Shalwas. It seemed to her a
far from noble deed that she should marry one man while
secretly longing, she said, for another. She therefore
asked Bhishma to decide for her whether she might be
allowed to depart from the Kuru court.
The matter was quickly laid by Bhishma before his
mother, the council of state, and the priests both of
the realm and of the royal household. And all these
persons judged it with kindly judgment, as if Amba had
been some tenderly guarded daughter of their own.
Secretly, then, before the time arranged for the Kuru
wedding, she was allowed to leave Hastinapura and pro-
ceed to the capital of the king of the Shalwas. And her
escort was carefully chosen, being made up of a number
of old Brahmans. And besides these, her own waiting-
woman, who had from childhood been her nurse, travelled
with her.

And when she reached the city of the Shalwas, she came
before the king and said simply to him : " I have come,
O king. Here I am."
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Amba is Rejected

Amba is Rejected

But some blindness and perversity had come upon the king
of the Shalwas. Perhaps he was really angry and mortified
by his defeat at the hands of Bhlshma. Perhaps at first
his attitude was taken half in play and gradually grew
more and more bitter and earnest. Or perhaps — and this
seems the most likely — he was indeed an unknightly man,
and the girl had done ill to trust him. In any case, he
proved utterly unworthy of the great and faithful love of
the Lady Amba.

At first, with lightness and laughter, he declared that he
did not want a wife who had once been carried off by
Bhlshma and intended for another's bride. Then he
taunted the princess with having gone to Hastinapura
cheerfully. But she, poor girl, could truthfully urge that
she had wept all the way.

Finally, he showed himself simply indifferent, and though
she made her feeling clear over and over again with
a sincerity that all her life after it made her hot to
remember, he showed not the slightest affection for her,
but turned away from her, casting her off, say the
chronicles, as a snake discards his old skin, with no more
feeling of honour or of affection. And when the maiden,
eldest daughter of the king of Benares, at last understood
that this was King Shalwa's intention, her heart was filled
with anger, and in the midst of her tears of sorrow and
pride she rose and said : " Though thou dost cast
me off, O king, righteousness itself will be my pro.
tection, for truth cannot be defeated ! ' And with these
words she turned, crying softly, and haughtily went forth
from the city.
Suffering the deepest humiliation as she was, and scarcely

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Myths of the Hindus & Buddhists

knowing where to turn, the royal maiden for that night
took refuge in one of the great forest-hermitages of the
time, known as as/trdmas, of which her own grandfather
happened to be the head. Her heart was full of pain and
her whole mind was in confusion. She had been scorned
and refused, but whose was the fault ? Had it been
Shalwa or Bhishma who was more to blame? Sometimes
she would reproach herself that she had not publicly
refused, in the tournament-ground, to go with her sisters,
under Bhlshma's protection, to Hastinapura. Then she
would make her father responsible for the rashness that
had announced that prowess should be the dower of his
daughters. Again, her mind would turn upon Bhishma.
If he had not captured her, if he had not taken her to
Hastinapura, and, again, if he had not arranged for her
expedition to the king of the Shalwas, this trouble would not
have come upon her. Thus she blamed herself, her father,
and Bhishma all by turns, but never did this princess of
Benares turn in her heart to blame the king of the Shalwas,
whom she would fain have had for her lord. Even in the
insult he had inflicted upon her she made endless excuses
for him. She could not see his lightness and vanity.
She saw only the trial to which he had been put. Her
own mind was set to give up the world. Rejected on two
sides — for she could not now return to Hastinapura — and
too proud to ask shelter in the home of her childhood, there
was nothing before the royal maiden save a life of austerity
and penance. And gradually, as she grew calm and took
the help and advice of the old sages of the ashrdma, her mind
began to settle on Bhishma as the source and root of her
woes, and the destruction of Bhishma gradually became
the motive to which all her self-severities were to be
directed.
178

Amba <^f BhTshma

A nib a and Bhishma

Religion itself took the part of Amba, for the hermits,
headed by her grandfather, loved and pitied the mortified
girl. And in after ages a story was current of a great
mythical combat waged against BhTshma on her behalf by
Parashu-Rama, who had been his early teacher, and was
even as God himself. And this combat lasted, it was
said, many days, being fought with all the splendour and
power of warring divinities, till at last it was brought to
an end by the intervention of the gods, surrounded by all
the celestial hosts. For they feared to see the exhaustion of
mighty beings who owed each other reverence and affection
and could by no means kill one another. But when Amba
was called into the presence of Parashu-Rama to hear the
news of the cessation of the conflict, she merely bowed
and thanked the old warrior with great sweetness for his
energy on her behalf. She would not again, she said, seek
the protection of Bhishma in the city of Hastinapura, and
she added that it now lay with herself to find the means of
slaying Bhishma.

Parashu-Rama, who was almost the deity of fighting men,
must have smiled to hear a girl, with her soft voice,
promise herself the glory of killing the knight whom even
he had not been able to defeat. But Amba rose and left
his presence with her head high and despair on her face.
There was now no help for her even in the gods. She
must depend upon herself.

From this time her course of conduct became extra-
ordinary. Month after month she would fast and undergo
penances. Beauty and charm became nothing in her eyes.
Her hair became matted and she grew thinner and thinner.
For hours and days she would stand in stillness and

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Myths of the Hindus & Buddhists

silence as if she had been made of stone. In this way she
did more than was human and "made heaven itself hot "
with her austerities.

Every one begged her to desist. The old saints near whom
she lived, and embassies constantly sent by her father, all
begged her to surrender her resolve and live a life of
greater ease. But to none of these would she listen, and only
went on with redoubled energy practising her asceticisms.
Then she began to seek out pilgrimages, and went from
one sacred river to another, performing the while the most
difficult of vows. On one occasion as she bathed, Mother
Ganges herself, who was known to have been the mother
of Bhlshma, addressed her, and asked her the cause of all
these penances. But when the poor lady replied that all
her efforts were bent toward the destruction of Bhlshma
the spirit of the Ganges rebuked her severely, and told
her the terrible consequences of vows of hatred. Yet still
the Princess Amba did not desist. Until he was slain
through whom she had come to be "neither woman nor
man," she would not know peace and she would not
stop.

At last Shiva, the Great God, appeared before her, drawn
by the power of her prayers and penances, and standing
over her with the trident in his hand, he questioned her as
to the boon she sought.

" The defeat of Bhlshma ! ' answered Amba, bowing
joyfully at his feet, for she knew that this was the end
of the first stage in the execution of her purpose.
" Thou shalt slay him," said the Great God. Then Amba,
filled with joy, and yet overcome with amazement, said :
" But how, being a woman, can I achieve victory in battle?
It is true that my woman's heart is entirely stilled. Yet I
beg of thee, O thou who hast the bull for thy cognizance,
1 80

Kurukshetra

to give me the promise that I myself shall be able to
slay Bhlshma in battle ! "

Then answered Shiva : " My words can never be false.
Thou shalt take a new birth and some time afterwards
thou shalt obtain manhood. Then thou shalt become a
fierce warrior, well skilled in battle, and remembering the
whole of thy present life, thou thyself, with thine own
hands, shalt be the slayer of Bhlshma."
And having so said, the form of Shiva disappeared from
before the eyes of the assembled ascetics and the Lady
Amba there in the midst of the forest asknlma. But
Amba proceeded to gather wood with her own hands, and
made a great funeral pyre on the banks of the Jamna, and
then, setting a light to it, she herself entered into it, and
as she took her place upon the throne of flame she said
over and over again : " I do this for the destruction of
Bhlshma ! To obtain a new body for the destruction of
Bhlshma do I enter this fire! "

XL KURUKSHETRA

The thirteen years' exile was over, and the Pandavas once
more, by their prowess in battle, had revealed themselves
to their friends. Now was held a great council of kings at
the court of one of those allies, and Dhritarashtra, hearing
of it, sent to it an ambassador charged with vague words
of peace and friendship to the Pandavas, but not empowered
to make any definite proposal for giving them back their
kingdom and property. To this embassy all agreed
with Yudhishthira that there was only one answer to be
given : " Either render us back Indraprastha or prepare to
fight ! "

It was now clear indeed to all men that nothing remained
for either family but war. The aggressions of Duryodhana

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Myths of the Hindus SP Buddhists

had been too many and too persistent. The insults offered
at the gambling party had been too personal and too
offensive. Duryodhana, moreover, had had all the
opportunity he craved. For thirteen years, while his
cousins were in exile, he had enjoyed the power of making
alliances and dispensing benefits. It was now for him to
test the faithfulness and the courage of the friends he had
won. The clouds of war hung thick and black above the
rival houses, and both knew now that the contest must be
to the death. And Duryodhana put the command of the
Kaurava forces into the hands of Bhlshma, while Kama,
in order that he might not create a separate faction in the
army, pledged himself not to fight till after the grandsire
should be slain. And the Pandava forces were put under
the command of the Panchala prince, Draupadi's brother,
Dhrishtadyumna. And Hastinapura, at the approach of
battle, crowded with kings and men-at-arms, with elephants
and chariots and thousands of foot-soldiers, looked like
the ocean at the moment of moonrise. And the Pandavas
also gathered their forces in the capital of Drupada, and
both sides marched down on the great plain of Kuruk-
shetra, which was to form the scene of action. Thus
entered both parties into that mansion where the play was
to be war, where the gamblers were men and their own lives
the stakes, and where the dice-board was the battle-field,
filled with its armies, chariots, and elephants. From
the beginning Duryodhana had given orders that Bhlshma,
as commander, was to be protected at all hazards, and
having heard vaguely from Bhlshma himself that through
Shikhandin alone could his death come, he commanded
that every effort was to be made throughout the battle to
kill Shikhandin.

And the smaller army that marched beneath the banners
182

The Battle

of the Pandavas and Panchalas was full of joy and spirit.
Their minds soared to the combat. They seemed like
men intoxicated with delight at the thought of battle.
But terrible omens were seen by Bhlshma, and whenever
Duryodhana sat down to think of battle he was heard to
sigh.

The Battle

When the sun rose on the fatal day the two great armies
stood face to face with one another, with their chariots and
steeds and splendid standards, looking like two rival
cities. Then sounded the conch shells and battle trum-
pets, and with a vast movement, as of a tidal wave passing
over the ocean or a tempest sweeping over the forests,
the two forces threw themselves upon one another, and
the air was filled with the neighs of the chargers and the
noise and groans of combatants. With leonine roars and
clamorous shouting, with the blare of trumpets and cow-
horns and the din of drums and cymbals, the warriors of
both sides rushed upon each other. For a while the
spectacle was beautiful, then it became furious, and,
hidden in its own dust and confusion, there was nothing to
be seen. The Pandavas and the Kurus fought as if they
were possessed by demons. Father and son, brother and
brother forgot each other. Elephants rent each other
with their tusks. Horses fell slain and great chariots lay
crushed up on the earth. Banners were torn to pieces.
Arrows flew in all directions, and wherever the darkness
was rent for a moment was seen the flashing of swords and
weapons in deadly encounter.

But wherever the combat was thickest, there at its heart
might be seen Bhlshma, the leader of the Kurus, standing
in white armour on his silver car, like unto the full moon

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Myths of the Hindus & Buddhists

in a cloudless sky. Over him waved his standard, a
golden palm-tree wrought on a white ground. And no
warrior whom he marked for his aim could survive the
shooting of his deadly arrow. And the whole host of
those who were opposed to him trembled, as one after
another he shot down trusted officers. And as darkness
began to fall the rival commanders withdrew their forces
for their nightly rest. But there was sorrow in both
camps for those that had fallen in the combat of the day.
Day after day went by, and amidst growing ruin and
carnage it became clear to the Pandavas that so long as
Bhishma, their beloved grandsire, lived they themselves
could not conquer. On the tenth day, therefore, the fatal
combat was undertaken. Bhishma was mortally wounded,
and the command of the Kurus made over to Drona in
his stead.

Under Drona the Kurus once more enjoyed a blaze of
victory. The science of the old preceptor had its value
in enabling him to dispose of his forces to advantage
and teaching him where was the point to attack. After
a time it became evident that under his direction all the
strength of the Kurus was being concentrated on the
seizure of Yudhishthira's person, for Drona was known
to have made a vow to capture the Pandava king. The
enemy, on the other hand, had aimed from the beginning
at the personal defeat of Drona; only it was the dearest
wish of Arjuna that his old master should be taken
alive.

The Deception of Bhlma

This wish was not realized. As long as Ashvatthaman,

the son of Drona, lived it came to be believed that his

father would never be conquered, for his love and hope

184

The Deception of Bhima

for his son were sufficient to keep him filled with courage
and energy. Bhima, therefore, being bent on the defeat
of Drona, selected an elephant named Ashvatthaman and
slew it with his own hands, and then threw himself in his
might on the Kuru front in the neighbourhood of Drona,
shouting: "Ashvatthaman is dead! Ashvatthaman is
dead ! "

Drona heard the words, and for the first time his stout
heart sank. Yet not easily would he accept the news
that was to be his death-blow. Unless it was confirmed
by Yudhishthira, who was, he said, incapable of untruth,
even for the sovereignty of the three worlds, he would
never believe that Ashvatthaman was dead. Making his
way then to Yudhishthira, Drona asked him for the truth,
and Yudhishthira answered in a clear voice: "Yes, O
Drona ! Ashvatthaman is dead ! " And this he said
three times. But after the word Ashvatthaman he said
indistinctly each time the words "the elephant." These
words, however, Drona did not hear. And up to this
time the horses and wheels of Yudhishthira's chariot had
never touched the earth. But after this untruth they
came down a hand's-breadth and drove along the ground.
Then Drona, in his despair for the loss of his son, became
unable to think of his divine weapons. Seeing, then, that
the time had come, he charged the great bowmen who
were about him as to how they were to conduct the battle,
and laying down his own weapons, he sat down on the
front of his chariot fixing his mind on itself. At that very
moment Dhrishtadyumna, the Pandava general, had seized
his sword and leapt to the ground in order to attack
Drona in personal combat. But before he touched him
the soul of the Kuru general had gone forth, and to the
few who had vision it appeared for a moment as if the sky

185

Myths of the Hindus <Sf Buddhists

held two suns at once. But none parried the blow of
Dhrishtadyumna. The uplifted sword fell and cut off
Drona's head, which was at once raised from the ground
by his supposed slayer and tossed like a ball into the midst
of the Kuru hosts. For a moment it seemed as if the
army would break and flee. Then darkness came on, and
wearily and mournfully all departed to their quarters.
Still a few days were left, and Kama took command.
But with his death two days later it became clear that the
Pandavas were to be the victors. Yet still Duryodhana
remained with unabated courage, determined neither to
give nor to take quarter; and not until he had been
vanquished in single combat with Bhlma, and all their
schoolboy enmities fulfilled in death, could the Pandavas
be finally acclaimed as victors.

Then at last the eighteen days' battle was ended with the
victory of Yudhishthira and his brothers, and Duryodhana
and all the sons of Dhritarashtra had vanished in death,
even as a lamp that is extinguished at midday.

The Bhagavad Gita

The Bhagavad Gita is a partly philosophic, partly devo-
tional inspired utterance of Krishna immediately before
the great battle between the Kurus and the Pandavas —
spoken in reply to Arjuna's protest that he has no will to
slay his friends and kinsmen. This Gita, or song, has
become a gospel universally acceptable among all Indian
sects. No single work of equal length so well expresses the
characteristic trend of Indian thought, or so completely
depicts the Indian ideals of character.
It speaks of diverse ways of salvation — that is, escaping
from self and knowing God : by love, by works, and by
learning. God has two modes of being, the unmanifest and
1 86

The Bhagavad Gita

unconditioned, and the manifest and conditioned. There
are, indeed, some who seek direct experience of the uncon-
ditioned; but, as Shri Krishna says : "Exceeding great is
the toil of these whose mind is attached to the unshown,
for the unshown way is painfully won by them that wear
the body." For all those who are not yet ripe for such
supreme effort Shri Krishna teaches passionate devotion
to himself and the strenuous sva-dharma — that is, action
according to the duty of each individual. We have
already seen (Ramayana, p. 10) that morality or rules
of conduct are not the same for all individuals : the
morality of a yogi is different from that of a knight.
Shri Krishna teaches that the doing of such action as a man
is called to, without attachment to the fruits of action —
that is, indifferent to failure or success, or to any advan-
tages or disadvantages resulting to oneself — is a certain
means of progress toward the knowledge of God. And
to those whom the problem of suffering dismays he says :
" Do not grieve for the life and death of individuals, for
this is inevitable; the bodies indeed come and go, but
the life that manifests in all is undying and unhurt, this
neither slayeth nor is slain" — nay am hanti na hanyate.
Therefore, when Arjuna protests that he has no desire to
slay his kinsmen in battle, Krishna answers, like Brynhild
to Sigurd :

Wilt thou do the deed and repent it ? tkon hadst better

never been bom :
Wilt thou do the deed and exalt it ? then thy fame shall

be oiitworn :
Thou shalt do the deed and abide it, and sit on thy throne

on high,

And look on to-day and to-morrow as those that never die.

187

Myths of the Hindus & Buddhists

The extract following expresses these ideas in the words
of the Git a itself :

Arjuna spake:

" O Krishna, when I see my kinsmen thus arrayed for battle,

Gandlva falls from my hand, and my mind is all awhirl,

" For I do not long for victory, O Krishna, nor kingdoms,

nor delights ; what is kingship, what is pleasure, or even

life itself, O Lord of Herds,

" When they for whose sake kingship, pleasure, and delight

are dear, stand here arrayed for battle, abandoning life

and wealth?

" These I would not slay, though they should seek to slay

myself ; no, not for the lordship of the three worlds, much

less for the kingdom of the earth.

" What pleasure can we find, O Troubler of the People, in

slaying Dhritarashtra's folk ? We shall be stained by sin

if we kill these heroes.

" It were better that the sons of Dhritarashtra, weapon in

hand, should slay me unresisting and unarmed."

Thus did the Wearer of the Hair-knot speak with the

Lord of Herds, saying: " I will not fight."

Krishna answered :

" Thou speakest words of seeming wisdom, yet thou dost
grieve for those for whose sake grief is all unmeet. The
wise grieve not at all, either for the living or the dead.
" Never at any time have I not been, nor thou, nor any of
these princes of men, nor verily shall we ever cease to be
in time to come.

"As the Dweller-in-the-Body endureth childhood, youth,
and age, even so he passeth on to other bodies. The stead-
fast grieve not because of this.
188

ttk

svct

<•

id

X1Y

KRISHNA INSTRUCTING ARJUN \

Si RKNDKA NATII KAR
188

I

The Bhagavad Gita

" It is but the touchings of the instruments of sense, O son
of Kunti, that bring cold and heat, pleasure and pain ; it
is they that come and go, enduring not ; do thou bear with
them, O son of Bharata.

" But know that That is indestructible by which all this is
interpenetrated ; none can destroy that changeless Being.
" It is but these bodies of the Body-Dweller, everlasting,
infinite, undying, that have an end ; therefore do thou
fight, O son of Bharata."

Then, still speaking of that imperishable Life, which life
and death do not touch, Krishna continued :

"That is not born, nor doth it die; nor, having been, doth
it ever cease to be ; unborn, everlasting, eternal, and ancient,
this is not slain when a body is slain.
" Knowing That to be undying, everlasting, unborn, and
undiminished, who or what may it be that a man can slay,
or whereby can he be slain ?

" As a man casting off worn garments taketh new, so the
Body-Dweller, casting off a worn-out body, enters into
another that is new.

" Unmanifest, unthinkable, unchangeable is That. Know-
ing it so, thou shouldst not grieve.

" For this Body-Dweller may never in any body be wounded,
O son of Bharata ; therefore thou shouldst not grieve for
any creature.

" But, looking upon thine own appointed task \sva-dharma\,
fear not ; for there is nothing more to be welcomed by a
knight than a righteous war."

In later passages Shri Krishna proclaimed his own im-
manence :

" Hear thou, O child of Pritha, how thou mayst verily

189

Myths of the Hindus <§f Buddhists

know Me to the uttermost, practising yoga, and thy mind
attached to Me:

" Eightfold is my nature — of earth, of water, fire and wind;
of ether, mind and understanding, and the sense of I-hood.
" That is the lower ; do thou also know my other nature,
the higher — of elemental soul that holdeth up the universe,
thou great-armed hero.

"Know that from these twain are sprung all beings; in Me
is the evolution of the universe, and in Me its dissolution.
"There is naught whatsoever higher than I, O wealth-
winner; all this universe is strung on Me like rows of gems
upon a thread.

" I am the savour in the waters, O son of KuntI, and the
light in sun and moon ; in the Vedas I am the Out, in the
ether I am sound, in men I am their manhood.
" The pure fragrance of the earth am I, and the light in
fire ; the life in all born beings I, and the asceticism of
ascetics.

"Know, child of Pritha, that I am the eternal seed of
beings one and all ; I am the reason of the rational, the
splendour of the splendid.

" The strength of the strong am I, void of longing and of
passion ; in creatures I am the desire that is not against
the law, O Bharata lord.

" Know that from Me are sprung the moods of goodness,
fieriness and gloom ; I am not in them, but they in Me.
" Bewildered by these threefold moods, all this world
knows Me not, who am above the moods and imperishable.
" For this my divine illusion, born of the moods, is hard
to pierce. They come to Me who pass beyond this glamour.
" I know the beings that are past and present and to
come, Arjuna ; but none knoweth Me."

190

The Bed of Arrows

XII. THE BED OF ARROWS
We have seen that Bhishma was struck down with mortal
wounds on the tenth day of the great battle. This was
the manner of his death :

Long, long ago, in the youth of Bhishma, when as heir-
apparent to the kingdom he had taken the vow never to
marry, in order that the throne might be left to the sons
of the fisher-maid queen, his father had pronounced over
him a great blessing, saying that death should never be
able to approach him till he himself should give permission.
For this reason, to Bhishma personally, war had all his
life been only play. And now, in the battle of Kuruk-
shetra, day after day went by because of this without any
decisive victory. Bhishma believed that the cause of the
Pandavas was just and they could not be defeated, and yet
he fought with a skill and gaiety that nothing could
approach. He constantly, with his shower of arrows, cut
down whoever was opposed to him at the head of
Yudhishthira's army. Even as the sun with his rays sucks
up the energies of all things during summer, so did
Bhishma take the lives of the hostile warriors. And the
soldiers who faced him, hopeless and heartless, were
unable even to look at him in that great battle — him who
resembled the midday sun blazing in his own splendour !
Things being at this pass on the ninth day of the battle,
night fell, and the Pandavas and their friends assembled
with Krishna to hold a council of war. There the stern
necessities of wrar battled in their minds with the feelings
of reverence and affection with which, from their very baby-
hood, Yudhishthira and his brothers regarded Bhishma.
Still, they repeated constantly that as long as Bhishma
remained undefeated the victory could not be theirs. It

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was necessary, therefore, to kill Bhishma, and this must
be done by Arjuna, who had long ago promised, half
laughingly, that he would bring to the grandsire his
means of escape from life. Yet how was it to be done?
None present could offer a suggestion. Bhishma was
personally invincible. Death himself could not approach
him without permission. Who, therefore, was competent to
slay him ?

Suddenly Yudhishthira raised his head. " I have it!" he
cried. "When we were preparing for war the grandsire
promised me that, though he could not fight for us, he
would always be ready to give us counsel. Let us go and
ask him for the means by which he should be slain ! There
can be no doubt but he will aid us ! "
The thought was worthy of the knightly counsellors, and
putting off armour and weapons, they left the tent and pro-
ceeded unarmed toward the quarters of the Kuru general.
Warm and loving was the welcome that Bhishma gave
his grandchildren as they entered his tent, and eagerly he
inquired what he could possibly do for them.
The brothers and Krishna stood moodily before him in a
row. At last, however, Yudhishthira broke the silence.
"O thou," he cried, "whose bow is ever in a circle,
tell us how we may slay thee and protect our troops from
constant slaughter ! ':

Bhishma's face lighted up with sudden understanding and
then grew grave. " You must indeed slay me," he said
gently, " if you are to have the victory in this battle. As
long as I am alive it cannot be yours. There is nothing
for you but to slay me as quickly as may be ! "
" But the means 1 " said Yudhishthira. " Tell us the means !
To us it seems that Indra himself would be easier to
defeat ! "
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The Answer of Bhishma
The Answer of Bhishma

" I see, I see," said Bhishma thoughtfully. "Yet there an-
certain persons whom I shall never fight. Against a man
unarmed, against the vulgar, or against one born a woman
I never take aim. And if covered by one of these, anyone
may kill me easily. Yet I warn you that only by the
hand of Krishna or of Arjuna can the arrow be shot by
which I consent to die."

Then Arjuna, his face burning in grief and shame, broke
out. "Oh, oh, how am I to kill him who has been my
own grandfather ? When I was a child I climbed in play
upon thy knee, O Bhishma, and called thee ' father.'
4 Nay, nay,' thou didst reply, ' I am not thy father, little
one, but thy father's father ! ' Oh, let my army perish !
Whether victory or death be mine, how can I ever fight
with him who has been this to us?"

But Krishna reminded Arjuna of the eternal duty of the
knightly order, that without any malice they should fight,
protect their subjects, and offer sacrifice. The death of
Bhishma was ordained from of old by the hand of Arjuna.
Even thus should he go to the abode of the gods. And
thus soothed and braced to the thought of the morrow,
the princes reverently saluted Bhishma and withdrew
from his presence.

Even before sunrise, on the tenth day, the great host was
astir. And in the very van of the Pandava troops was the
knight Shikhandin, while Bhima and Arjuna to right and
left were the protectors of his wheels. And similarly, in
the front of the Kurus was Bhishma himself, protected by
the sons of Dhritarashtra.

The energy of the Panda vas, inspired as they now were by
certain hope of victory, was immense, and they slaughtered

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Myths of the Hindus <§f Buddhists

the troops of the Kurus mercilessly. But this sight
Bhlshma, their commander, could not brook. His one
duty was the protection of his soldiers, and he shot a rain
of arrows into the hostile force. In all directions under
his mighty arrows fell officers, soldiers, elephants, and
horses. His bow seemed to be ever in a circle, and to
the Pandava princes he looked like the Destroyer himself
devouring the world. In spite of the courage and violence
with which Bhlma and Arjuna confronted him everywhere,
and centred their whole attack and onslaught on Bhlshma
himself, the old grandsire succeeded in cutting to pieces
the whole division of Shikhandin. Then that officer,
transported with anger, succeeded in piercing Bhlshma
with no less than three arrows in the centre of the breast.
Bhlshma looked up to retaliate, but, seeing that the blow
had come from Shikhandin, he laughed instead, and said :
" What ! ShikhandinI ? " These words were too much
for the younger knight.

Shikhandin and Bhlshma

" By my troth," he cried, " I will slay thee ! Look thy

last on the world ! ' And even as he spoke he sent five

arrows straight into the heart of Bhlshma.

Then careering like death himself on the field of battle,

Arjuna rushed forward, and Shikhandin sped another five

arrows at Bhlshma. And all saw that Bhlshma laughed

and answered not, but Shikhandin himself, carried away

by the fury of battle, was not aware. And Arjuna as

protector of his wheel scattered death in the Kuru ranks

on every side.

Then Bhlshma, thinking of a certain divine weapon, made

to rush upon Arjuna with it in his hand. But Shikhandin

threw himself between, and Bhlshma immediately withdrew

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Shikhandin gf Bhlshma

the weapon. Then the grandsire took up an arrow that
was capable of clearing a mountain, and hurled it like a
blazing bolt on the chariot of Arjuna ; but Arjuna with
lightning speed fixed on his bow five arrows and cut the
dart as it coursed towards him into five great fragments.
Again and again struck Shikhandin, and still the grand-
sire answered not, either by look or blow ; but Arjuna,
drawing Gandlva, sped hundreds of arrows and struck
Bhishma in his vital parts. And whenever the old
general shot, the prince cut off his arrow in its course ;
but his own arrows Bhishma could not escape. Then
smiling he turned to one near him and said : "These darts
coursing toward me in the long line, like the messenger
of Wrath, are not Shikhandin's ! ' Then he took sword
and shield and made to jump from his car to close with
Arjuna in single combat. But even at this moment the
arrows of Arjuna cut his shield as he seized it into a
thousand pieces. And even his car was struck, and for the
first time the mighty bowman trembled.
Then seeing this, like a vortex in the river the tides of
battle closed over and around him, and when again there
was a break in the struggling mass Bhishma was seen,
like a broken standard, to have fallen to the ground.
Then it was seen that, pierced all over with arrows, his
body touched not the ground. And a divine nature took
possession of the great bowman, lying thus on that thorny
bed. He permitted not his senses for one moment to
falter. All round him he heard heavenly voices. A cool
shower fell for his refreshment, and he remembered that
this was not an auspicious moment for the flight of the
soul. Then there swept down upon him from the distant
Himalayas messengers from Mother Ganges, a flock of
swans which circled round and round him, bringing celestial

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Myths of the Hindus & Buddhists

memories. And Bhishma, indifferent to the pains of the
body, and having death in his own control, determined
to lie there on his bed of arrows till the sun should
have entered once more on his northern path and the
way be open to the region of the gods. And the battle
was hushed, while the princes of both houses stood around
their beloved guardian. And he, giving them a cheerful
welcome, asked for a pillow. Then all kinds of soft and
beautiful pillows were brought. But he waved them
aside as not fit for the bed of a hero, and turned to
Arjuna. And Arjuna, stringing Gandlva, shot three
arrows into the earth for the support of Bhlshma's head.
" Thus should the hero sleep," said Bhishma, " on the
field of battle. Here, when the sun turns again to the
north, shall I part from life, like one dear friend from
another. And now blessings be with you and peace ! I
spend my time in adoration ! "

With these words he motioned all to withdraw, and he,
Bhishma, was left alone for the night, lying on his bed of
arrows.

XIII. KARNA

The birth of the warrior Kama had been on a strange
fashion. Having the sun for his father, he was born of
Kunti, or Pritha, the mother of the Pandavas, before her
marriage, and she had prayed that if the child were indeed
the son of a god he should be born with natural ear-rings
and a natural coat of armour as the signs of his immortality.
And it was even so, and these things were the tokens that
he could not be slain by mortal foe. And Kunti, coming
with her maid, put the child at dead of night into a box
made of wicker-work and, weeping bitterly, floated it out
with many tender farewells upon the current of the river.
196

Kama

And carried by the waves, and bearing with him the signs
of his divine origin, the babe came to the city of Champa,
on the Ganges, and there he was found by Adiratha the
charioteer and Radha his wife, and they took him and
adopted him as their eldest son. And years went by, and
Adiratha left Champa for Hastinapura, and there Kama
grew up amongst the pupils of Drona ; and he contracted a
friendship for Duryodhana and became the rival of Arjuna.
Now all the sons of Pritha had had gods for their fathers,
and Arjuna's father was Indra. And Indra, seeing that
Kama wore natural mail and ear-rin^s, became anxious

o '

for the protection of Arjuna. For it was ordained in
the nature of things that one of these two must slay the
other.

And it was known of Kama that, at the moment when
after bathing he performed his morning worship of the
sun, there was nothing that he would not, if asked, give
away to a mendicant. Indra, therefore, one day, taking
the form of a Brahman, stood before him at this hour
and boldly demanded his mail and ear-rings.
But Kama would not easily part with the tokens of invin-
cibility. Smiling he told the Brahman again and again
that these things were part of himself. It was impossible,
therefore, for him to part with them. But when the sup-
pliant refused to be satisfied with any other boon, Kama
turned suddenly upon him and said: "Indra, I know
thee ! From the first I recognized thee ! Give me some-
thing in exchange, and thou shalt have my mail and

ear-rings !

And Indra answered : " Except only the thunderbolt, ask
what thou wilt ! "

Then said Kama : " One invincible dart ! In exchange I
give thee my mail and ear-rings 1 '

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Myths of the Hindus & Buddhists

The Arrow of Death

And Indra answered : " Done ! I give thee, O Kama,
this dart called Vasava. It is incapable of being baffled,
and thrown by me returns to my hand to slay hundreds of
enemies. Hurled by thee, however, it will slay but one
powerful foe. And if, maddened by anger, while there
still remain other weapons or while thy life is not in
deadly peril, thou shoot this arrow, it will rebound and
fall upon thyself ! "

Then taking the blazing dart, Kama, without wincing,
began to cut off his own coat of natural armour and his
own living ear-rings, and handed them to the Brahman.
And Indra, taking them, ascended with a smile to Heaven.
And news went about on all hands that Kama was no
longer invincible. But none knew of the arrow of death
that he treasured, to be used once upon a single deadly
foe.

The Mission of Krishna

Now it happened before the outbreak of hostilities that
Krishna had gone himself to Hastinapura to see if it
were not possible to persuade Dhritarashtra to restore
Indraprastha peacefully, and thus to avoid war. Finding,
however, that this plan could not be carried out, and
turning to leave the Kuru capital, he had still tried one
more device to make the fratricidal contest impossible.
Taking Kama aside, he privately told him the secret of
his birth, and begged him to announce himself to the
whole world as the son of Pritha, and therefore the elder
brother of Yudhishthira himself; not only a prince of
blood as proud as the Pandavas' own, but even, if the
truth were known, their actual leader and sovereign.
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The Mission of Krishna

Kama listened with his usual courtesy, not untouched with
sadness. He had long known, he said in reply, the nature
of his own origin, that Pritha, the mother of the Pandavas,
had been his mother and the sun his father, and he also
knew that it was by command of the god that she had
then abandoned him and floated him out on the river
beside which he was born. But he could not forget that
all the love and devotion of parents had actually been
shown him by the old charioteer and his wife. Nor could
he forget that they had no other child, and that if he
gave them up there would be none to make for them the
ancestral offerings. He had married, moreover, in the
caste of the charioteer, and his children and grandchildren
were all of that rank. How could he, out of mere desire
for empire, cut loose his heart from bonds so sweet ?
There was the gratitude, moreover, that he owed to
Duryodhana. Because of his fearless and heroic friend-
ship he had enjoyed a kingdom for thirteen years without
a care. His one desire in life had been the right of single
combat with Arjuna, and undoubtedly it was the know-
ledge of this that had made Duryodhana bold to declare
war. Were he now to withdraw, it would be treachery to
his friend.

Above all, it was important that Krishna should tell no
one the secret of this conversation. If Yudhishthira came
to know that his place was by right Kama's, it was not to
be believed that he would consent to retain it. And if
the Pandava sovereignty were to come into the hands of
Kama, he himself could do nothing save hand it over to
Duryodhana. It was best, therefore, for all parties that
the secret should be as though never told, and that he
should act as he would have acted had it remained

unknown.

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of the Hindus <g? Buddhists

Myths

And then, swept away on the current of his own melancholy
into a mood of prophecy, the charioteer's son said: "Ah,
why should you tempt me ? Have I not seen in a vision
the kingly hall entered by Yudhishthira and his brothers
all in white? Do I not know as well as another that
victory must always follow the right ? This is no battle,
but a great sacrifice of arms that is about to be celebrated,
and Krishna himself is to be the high priest. When
Drona and Bhlshma are overthrown, then will this
sacrifice be suspended for an interval. When I am slain
by Arjuna will the end begin, and when Duryodhana is
killed by Bhima all will be concluded. This is the great
offering of the son of Dhritarashtra. Let it not be
defeated ! Rather let us die by the touch of noble
weapons there on the sacred field of Kurukshetra ! "
Remaining silent for a moment or two, Karna looked up
again with a smile, and then, with the words : " Beyond
death we meet again !" he bade a silent farewell to
Krishna, and, alighting from his chariot, entered his own
and was driven in silence back to Hastinapura.

Pritha and Karna

But Krishna was not the only person who could see the
importance of Karna to the Kuru cause. It was the next
morning, by the river-side, as he ended his devotions after
bathing, that Karna, turning round, was surprised to find
the aged Pritha, mother of the Pandavas, waiting behind
him. Dwelling in the household of Dhritarashtra, and
hearing constantly of preparations for war against her
own sons, it had occurred to her distracted heart that if
she could induce Duryodhana's ally to fight on their side,
instead of against them, she would greatly increase for
them the chances of victory.
200

Pritha & Kama

Kama was standing- with arms uplifted, facing thu cast,
when she crept up behind him and waited trembling in
his shadow till, when from very weariness she looked like
a fading lotus, he at last turned round. Kama was
startled at the encounter, but controlling himself he bowed
gravely and said : " I, O Lady, am Kama, the son of
Adiratha the charioteer. Tell me what I can do for
you!"

The little aged woman, in spite of her royal dignity,
quivered at his words. " No, no ! " she exclaimed eagerly.
"Thou art my own child, and no son of a charioteer! Oh,
be reconciled, I beg of thee, and make thyself known to
thy brothers the Pandavas ! Do not, I entreat, engage in
war against them ! " And as she spoke a voice came
from the sun itself, saying : " Listen, O Kama, to the
words of thy mother!'5

But Kama's heart was devoted to righteousness, and even
the gods could not draw him away from it. He did not
waver now, though entreated by his mother and father at
once.

"Alas, my mother !': he said, "how should you now
demand my obedience who were contented in my baby-
hood to leave me to die ? Not even for my mother can I
abandon Duryodhana, to whom I owe all I have. Yet
one thing I promise. With Arjuna only will I fight. The
number of your sons shall always be five, whether with me
and without Arjuna, or with Arjuna and me slain !':
Then Pritha embraced Kama, whose fortitude kept him
unmoved. "Remember," she said, "you have granted to
four of your brothers the pledge of safety. Let that pledge
be remembered in the heat of battle!'1 And giving him
her blessing, she glided quietly away.

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Myths of the Hindus <Sf Buddhists

Kama leads the Host

Fifteen days of battle had gone by, ending with the death
of the aged Drona, and before dawn on the sixteenth
Duryodhana and his officers met together and installed
Kama as commander-in-chief of the Kuru host. This
was a war in which victory depended on slaughtering the
rival commander, and now that he had lost two generals
Duryodhana could not but be tempted to despondency
regarding his own ultimate triumph. With each great
defeat death crept nearer and nearer to himself, and he
truly felt now that the command of Kama was his last
stake, and that all depended for him on its success.
Bhlshma might have been accused of undue partiality
towards the men whom he had loved as children. Drona
might have had a secret tenderness for his favourite
pupils. But Kama's whole life had been bent towards the
single end of combat with Arjuna to the death. Here
was one who would on.no account shirk the ordeal. And
Kama, in truth, was repeating his vow for the slaughter
of the Pandavas when he took his place in battle. No
man can see always clearly into the future, and from him
now, the hour of his vision being past, the event was hidden
as completely as from any other. He could only hope,
like Arjuna, that he, and he alone, was destined to succeed.
The sixteenth day of battle opened and passed. Kama
had arranged the Kurus in the form of a great bird, and
Arjuna spread out the Pandavas to oppose them as a
crescent. But though he sought him earnestly all that
day throughout the length and breadth of the battle-field,
Kama was never able to encounter Arjuna face to face.
Then night fell, and the two armies rested.
At dawn the next morning Kama sought out Duryodhana.
202

Kama leads the Host

This, he declared, was to be the great day of destiny. At
nightfall without doubt the Pandavas would sleep amongst
the slain and Duryodhana stand undisputed monarch of
the earth. Only he must recapitulate the points of
superiority on each side. And then he proceeded to tell
the king of the divine weapons that he and Arjuna pos-
sessed. If Arjuna had Gandlva, he himself had Vijaya.
In respect of their bows they were not unequal. It was
true that Arjuna's quivers were inexhaustible, but Kama
could be followed by supplies of arrows in such abund-
ance that this advantage would not tell. Finally, Arjuna
had Krishna himself for his charioteer. And Kama
desired to have a certain king who was famous through-
out the world for the knowledge of horses for his.
This was readily arranged, and with a king for his
charioteer Kama went out to lead the battle on the day
of destiny.

Hither and thither on the field sped Kama that day,
constantly seeking for the deadly encounter. But though
he met one and another of the Pandavas, held him at
his mercy, and then, perhaps remembering his promise
to Pritha, allowed him to depart, he and Arjuna nowhere
met. It was not till noon was past that Arjuna, stringing
his bow and speeding a shaft, while Kama, though in
sight, was yet too far off to intervene, slew Vrishasena,
the son of his rival. At this sight, filled with wrath and
grief, Kama advanced in his chariot upon Arjuna, looking
as he came like the surging sea, and shooting arrows like
torrents of rain to right and left. Behind him waved his
standard with its device of the elephant rope. His steeds
were white, and his car was decked with rows of little
bells. He himself stood out against the sky with all the
splendour of the rainbow itself. At the sound of his great

203

Myths of the Hindus & Buddhists

bowstring Vijaya all things broke and fled from him
in fear. On, on he came, with his royal charioteer, to-
ward the point where Arjuna awaited the onset. " Be
cool! Be cool!' whispered Krishna to the Pandava;
"now, verily, have you need of all your divine
weapons ! '

TJie Supreme Struggle

A moment later the two heroes, resembling each other
so remarkably in person and accoutrements, like angry
elephants, like infuriated bulls, had closed in mortal
combat. And all the spectators held their breath, and for
a moment the battle itself stood still, while involuntarily
the question rose in every mind which of these two would
emerge the victor. Kama was like a stake cast by the
Kurus, and Arjuna by the Pandavas. It was only for a
moment, and then on both sides the air rang with trumpets
and drums and acclamations, all sounded for the encou-
raging of one or other of the combatants.
Fiercely they challenged each other and fiercely joined in
fight. And it was even said that their two standards fell
upon each other and closed in conflict.
Then each of the two heroes, raining arrows upon the
other, darkened the whole sky. And each baffled the
other's weapons with his own, like the east and west
winds struggling against each other. Wound upon wound
they dealt each other, but as long as they were not mortal
neither seemed to feel. Then the arrows of Arjuna covered
the chariot of Kama like a flock of birds darkening the sky
as they flew to roost. But each one of those shots was
deflected by an arrow of Kama. Then Arjuna shot a dart
of fire. And as he did so he himself stood illuminated in
the blaze, and the garments of the soldiers about him were
204

The Supreme Struggle

in danger of burning. But even that arrow was quenched
by Kama shooting one of water.

Then Gandiva poured forth arrows like razors, arrows like
crescents, arrows like joined hands and like boars' ears.
And these pierced the limbs, the chariot, and the standard
of Kama. Then Kama in his turn called h'ighingly to
mind the divine weapon Bhargava, and with it cut off
all the arrows of Arjuna and began to afdict the whole
Pandava host. And showering innumerable darts, the son
of the charioteer stood in the midst, with all the beauty of
a thunder-cloud pouring down rain. And urged on by the
shouts of those about them, both put forth redoubled
energy.

Suddenly the string .of Gandiva with a loud noise broke,
and Kama poured out his arrows in swift succession,
taking advantage of the interval thus given. By this
time the troops of the Kurus, thinking the victory was
already theirs, began to cheer and shout. This only drew
forth greater energy from Arjuna, and he succeeded in
wounding Kama again and again. Then Kama shot five
golden arrows which were in truth five mighty snakes,
followers of one Ashwasena, whose mother Arjuna had
slain. And these arrows passed each one through the
mark and would have returned to Kama's hand that had
sent them forth. Then Arjuna shot at them and cut them
to pieces on the way, and perceived that they had been
snakes. And his wrath so blazed that he shouted in his
anger, and so deeply pierced Kama with his darts that the
son of the charioteer trembled with pain. At the same
moment all the Kurus deserted their leader and fled,
uttering a wail of defeat. But Kama, when he saw himself
left alone, felt no fear or bitterness, and threw himself only
the more cheerfully upon his foe.

205

Myths of the Hindus S? Buddhists

And now the mighty snake Ashwasena, beholding the
point that the contest had reached, and desiring to gratify
his own hatred of Arjuna, entered into the quiver of
Kama. And he, eager at any cost to prevail over his
enemy, and unaware that Ashwasena had entered into the
shaft, set his heart upon that one particular arrow that he
had kept in his quiver for the fatal blow.
Then said his charioteer: " This arrow, O Kama, will not
succeed. Find thou another that will strike off his
head ! ' But the warrior answered haughtily : " Kama
never changes his arrow. Seek not to stain a soldier's
honour!51

Having said these words, he drew his bow and sped that
arrow which he had worshipped to this end for many a
long year. And it made a straight line across the
firmament as it sped toward Arjuna through the air.
But Krishna, understanding the nature of the arrow,
pressed down his foot so that Arjuna's car sank a cubit's
depth into the earth. The horses also instantly knelt
down, and that arrow carried away the diadem of Arjuna,
but injured not his person.

Then the arrow returned to the hand of Kama and said
in a low voice: "Speed me once more, and I will slay thy
foe!"

But Kama answered: "Not by the strength of another
does Kama conquer. Never shall I use the same arrow
twice ! "

Then, the hour of his death having come, the earth itself
began to swallow the wheel of Kama's car, and the son of
the charioteer, reeling with pain and weariness, bethought
him of another divine weapon. But Arjuna, seeing this
speed forth, cut it off with another; and when Kama began
to aim at his bowstring, not knowing that he had a
206

The Supreme Struggle

hundred ready, the ease with which he replaced the broken
strings seemed to his enemy like magic.
At this moment the earth swallowed up one of Kama's
wheels completely, and he called out : " In the name of
honour, cease shooting while I lift my chariot! "
But Arjuna replied: "Where was honour, O Kama, when
the queen was insulted ?" and would not stop even for an
instant.

Then Kama shot an arrow that pierced Arjuna and caused
him to reel and drop the bow Gandlva. Taking advantage
of the opportunity, Kama leapt from his chariot and strove
without avail to extricate the wheel. While he was doing
this Arjuna, recovering, aimed a sharp arrow and brought
down the standard of his foe — that splendid standard
wrought in gold with the cognizance of the elephant rope.
As they saw the banner of the commander fall despair
seized the watching Kurus, and the cry of defeat rose
loudly on the wind. Then, hastening to act before Kama
could regain his place on his chariot, Arjuna swiftly took
out Anjalika, the greatest of all his arrows, and, fixing it
on Gandiva, shot it straight at the throat of his enemy, and
the head of Kama was severed at the stroke. And the
rays of the setting sun lighted up that fair face with their
beauty as it fell and rested, like a lotus of a thousand petals,
on the blood-stained earth. And all the Pandavas broke
out into shouts of victory. But Duryodhana wept for the
son of the charioteer, saying : " Oh, Kama ! Oh, Kama! '
And when Kama fell the rivers stood still, the sun set in
pallor, the mountains with their forests began to tremble,
all creatures were in pain ; but evil things and the wan-
derers of the night were filled with joy.

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Myths of the Hindus & Buddhists

XIV. THE GREAT HOST OF THE DEAD
That was a terrible hour for the Pandavas in which, with
their own hearts full of grief for the bereavements of
battle, they had to meet with the aged Dhritarashtra and
Gandharl his queen, deprived as they now were of their
whole century of sons. The victory of Kurukshetra had
made Yudhishthira king of the whole country, and this fact
Dhritarashtra recognized by announcing his intention of
giving up the world and retiring with Gandharl and Pritha
to the Ganges side, there to live out their lives in piety and
prayer. For the first month the Pandava princes accom-
panied them and stayed with them in order to pray with
them for their own illustrious dead. And at the close of
the month they were visited by Vyasa, the chief of the royal
chaplains, a man famous for his gifts of spirituality and
learning. Seated with Vyasa, Gandharl, Kunti, and
Dhritarashtra talked out many an old grief and sought
the explanation of mysteries that had long puzzled them.
Then turning to Gandharl in reverence for the sorrow
that was greater than any borne by woman, and speaking
to the heart that had no words to utter, Vyasa said :
"Listen, O queen! I have a blessing to bestow. To-night
ye shall all see again your children and kinsmen, like men
risen out of sleep. Thus shall your sorrow be lightened
and your heart set at rest."

Then the whole party, scarcely able to believe that the
words of Vyasa would be fulfilled, took up their position
in expectation on the banks of the Ganges. The day went by,
seeming to them, in their eagerness to look again upon the
deceased princes, like a year. But at last the sun set, and
all ended their evening bathing together with their worship.
When night came and all were seated in groups and in
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The Procession

lonely and sheltered places along the banks of the Ganges,
Vyasa went forward and summoned in a clear voice the
dead of both sides to grant themselves once more to
mortal vision that hearts aching with sorrow might be
comforted a space.

The Procession

Then a strange sound was heard from within the waters,
and gradually, in their ranks and companies, with splendour
of shining forms and banners and cars, rose all the kings,
and with them all their troops. There were Duryodhana
and all the sons of Gandharl and Dhritarashtra. There
were Bhlshma and Drona and Kama. There was
Shikhandin and there was Drupada, and there were a
thousand others. All were robed in heavenly vesture and
brilliantly adorned. They were free from pride and anger
and divested of all jealousy. The scene was like some
high festival of happiness, or it looked like a picture
painted on the canvas. And Dhritarashtra the king,
blind all his life, saw his sons for the first time, with
the eye of a quickened vision, and knew in all its keenness
the joy of fatherhood.

And the dead came forward and mingled with the living.
There was no grief, no fear, no suspicion, and no dis-
content on that hallowed night. Kama accepted KuntI as
his mother and became reconciled with the Pandavas as
his brothers. And the aching sorrow of Gandharl for
Duryodhana and the rest of her children was appeased.
And when dawn approached, those shades of the mighty
dead plunged once more into the Ganges and went each to
his own abode, and the living, with sorrow lightened,
turned to the duties of life and set about the tasks that
lay before them.

o 209

Myths of the Hindus SP Buddhists

XV. YUDHISHTHIRA AND HIS DOG
A time came in the development of Hinduism when
religion turned its back on all the deities of power and
worldly good. The god, like his worshipper, must eschew
wealth and material benefits. Since five hundred years
before the Christian era the Buddhist orders had been
going up and down amongst the people popularizing
certain great conceptions of renunciation and personal
development as the true end of religion. About the time
of the Christian era the volume of these ideas was
becoming ripe for the taking of organized shape, in India
itself, as a new faith. But the evolution did not cease at
this point with the emergence of the worship of Shiva.
Some few centuries later a new phase of this higher
Hinduism was again elaborated, and the worship of Satya-
Narayana appeared in his embodiment as Krishna. This
religion was laid down and promulgated in the form
of a great epic — the Indian national epic par excellence
— which was now cast into its final form, the Mahab-
harata.

In the opinion of some amongst the learned we have here
in the Mahabharata a recapitulation of all the old wonder-
world of the early sky-gazer. Gods, heroes, and demi-
gods jostle each other through its pages, and whence they
came and what has been their previous history we have
only a name here or a sidelight there to help us to discover.
As in some marvellous tapestiy, they are here gathered
together, in one case for a battle, in another for a life;
and out of the clash of the foemen's steel, out of the
loyalty of vassal and comrade, out of warring loves
and conflicting ideals, is made one of the noblest of the
scriptures of the world. Is it true that, with the exception
210

The Pilgrimage of Death

of what has been added and remoulded by a supreme poet,
fusing into a single molten mass the images of aeons past,
most of the characters that move with such ease across
these inspiring pages have stepped down from the stage of
the midnight sky? However this may be, one thing is
certain : the very last scene that ends the long panorama is
that of a man climbing a mountain, followed by a dog,
and finally, with his dog, translated to Heaven in the
flesh.

The Pilgrimage of Death

The five royal heroes for whose sake the battle of their
prime was fought and won have held the empire of India
for some thirty-six years, and now, recognizing that the
time for the end has come, they, with Draupadl their
queen, resign their throne to their successors and set
forth on their last solemn journey — the pilgrimage of death
— followed by a dog who will not leave them. First circling
their great realm in the last act of kingly worship, they
proceed to climb the heights of the Himalayas, evidently
by way of ascending to their rightful places amongst
the stars. He who has lived in the world without flaw
may hope for translation at the last. But, great as is the
glory of the Pandava brothers, only one of them, Yudhish-
thira, the eldest, is so unstained by life as to merit this,
the honour of reaching Heaven in the flesh. One by one
the others, Bhlma, Arjuna, and the twins Nakula and
Sahadev, together with Draupadl the queen, faint and fall
and die. And still without once looking back, without
groan or sigh, Yudhishthira and the dog proceed alone.
Suddenly a clap of thunder arrests their steps, and in the
midst of a mass of brightness they see the god Indra,
King of Heaven, standing in his chariot. He is there to

21 I

Myths of the Hindus &P Buddhists

carry Yudhishthira back with him to Heaven, and imme-
diately begs him to enter the chariot.
It is here, in the emperor's answer, that we are able to
measure how very far the Hindu people have gone since
the early worship of purely cosmic deities, in the moralizing
and spiritualizing of their deities and demi-gods. Yudhish-
thira refuses to enter the chariot unless his dead brothers
are all first recalled to enter it with him, and adds, on
their behalf, that they will none of them accept the in-
vitation even then unless with them be their queen,
Draupadi, who was the first to fall. Only when he is
assured by Indra that his brothers and wife have pre-
ceded him and will meet him again on his arrival in the
state of eternal felicity does he consent to enter the divine
chariot, and stand aside to let the dog go first.

The Dog

But here Indra objected. To the Hindu the dog is un-
holy. It was impossible to contemplate the idea of a dog
in Heaven! Yudhishthira is begged, therefore, to send
away the dog. Strange to say, he refuses. To him the
dog appears as one who has been devoted, loyal in time
of loss and disaster, loving and faithful in the hour of
entire solitude. He cannot imagine happiness, even in
Heaven, if it were to be haunted by the thought of one so
true who had been cast off.

The god pleads and argues, but each word only makes
the sovereign more determined. His idea of manliness
is involved. "To cast off one who has loved us is in-
finitely sinful." But also his personal pride and honour
as a king are roused. He has never yet failed the
terrified or the devoted, or such as have sought sanctuary
with him, nor one who has begged mercy, nor any who
212

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YUDHISHTHIRA

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The Dog

was too weak to protect himself. He will certainly not
infringe his own honour merely out of a desire for personal
happiness.

Then the most sacred considerations are brought to bear
on the situation. It must be remembered that the Hindu
eats on the floor, and the dread of a dog entering the
room is therefore easy to understand. There is evidently
an equal dislike of the same thing in Heaven. "Thou
knowest," urges Indra, " that by the presence of a dog
Heaven itself would be defiled." His mere glance deprives
the sacraments of their consecration. Why, then, should
one who has renounced his very family so strenuously
object to giving up a dog ?

Yudhishthira answers bitterly that he had perforce to
abandon those who did not live to accompany him further,
and, admitting that his resolution has probably been grow-
ing in the course of the debate, finally declares that he
cannot now conceive of a crime that would be more heinous
than to leave the dog.

The test is finished. Yudhishthira has refused Heaven
for the sake of a dog, and the dog stands transformed
into a shining god, Dharma himself, the God of Righteous-
ness. The mortal is acclaimed by radiant multitudes,
and seated in the chariot of glory, he enters Heaven in his
mortal form.

Even now, however, the poet has not made clear all that
is to be required of a perfect man elevated alone to a
position of great glory. Yudhishthira, entering Heaven,
beholds his enemies, the heroes with whom he has con-
tended, seated on thrones and blazing with light. At
this the soul of the emperor is mightily -offended. Are
the mere joys of the senses to be accepted by him, he
argues in effect, as any equivalent for the delight of

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Myths of the Hindus & Buddhists

good company ? Where his comrades are will be Heaven
for him — a place inhabited by the personages he sees
before him deserves a very different name.
Yudhishthira, therefore, is conducted to a region of another
quality. Here, amidst horrors of darkness and anguish,
his energy is exhausted and he orders his guide angrily to
lead him away. At this moment sighing voices are heard
in all directions begging him to stay. With him comes a
moment of relief for all the souls imprisoned in this living
pain of sight and sound and touch.

Yudhishthira in Hell

Involuntarily the emperor paused. And then as he stood
and listened he realized with dismay that the voices
to which he was listening were familiar. Here, in Hell,
were his kinsmen and comrades. There, in Heaven, he
had seen the great amongst his foes. Anger blazed up
within him. Turning to the messenger, who had not yet
left him — "Go ! " he thundered in his wrath, " return to
the high gods, whence thou earnest, and make it known to
them that never shall I look upon their faces again. What !
evil men with them, and these my kinsfolk fallen into
Hell ! This is a crime ! Never shall I return to them
that wrought it. Here with my friends, in Hell, where my
presence aids them, shall I abide for ever. Go ! '
Swiftly the messenger departed, and Yudhishthira re-
mained alone, with head sunk on his breast, brooding in
Hell on the fate of all he loved.

Only a moment passed, and suddenly the scene was
changed. The sky above them became bright. Sweet
airs began to blow. All that had been foul and repulsive
disappeared. And Yudhishthira, looking up, found him-
self surrounded by the gods. " Well done ! " they cried.
214

The Greatness of Self-Conquest

" O lord of men, thy trials are ended and thou hast
fought and won. All kings must see Hell as well
as Heaven. Happy are they who see it first. For
thee and these thy kin nothing remains save happiness
and glory. Then plunge thou into the heavenly Ganges
and put away in it thy mortal enmity and grief. Here,
in the Milky Way, put on the body of immortality and
then ascend thy throne. Be seated amongst the gods,
great thou as Indra, alone of mortal men raised to Heaven
in this thine earthly form ! '

The Greatness of Self-Conquest
That process of spiritualizing which we see at its moment
of inception in the story of Daksha and Shiva is here seen
at its flowering-point. Thoroughly emancipated from the
early worship of cosmic impressiveness and power, the
Hero of the Sky appears no longer as a great Prajapati, or
Lord of Creation, nor even as the Wild Huntsman, slay-
ing the winter sun, but entirely as a man, one of ourselves,
only nobler. The Hindu imagination has now reached a
point where it can conceive of nothing in the universe
transcending in greatness man's conquest of himself.
Yudhishthira shone amongst men in royal clemency and
manly faithfulness and truth, even as now he shines
amongst the stars. Whatever came to him he first
renounced, and finally accepted on his own terms only.
This was the demand that Buddhism, with the exaltation
of character and detachment, had taught the Indian people
to make of manly men. Greatest of all was the renuncia-
tion of the monk ; but next to this, and a different expres-
sion of the same greatness, was the acceptance of life and
the world as their master, not as their slave.
It cannot be denied that this story of Yudhishthira, with

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Myths of the Hindus <8f Buddhists

its subtlety of incident and of character-drawing, is
thoroughly modern in tone and grasp. The particular
conception of loyalty which it embodies is one that is
deeply characteristic of the Indian people. To them
loyalty is a social rather than a military or political virtue,
and it is carried to great lengths. We must remember
that this tale of Yudhishthira will be in part the offspring
and in part the parent of that quality which it
embodies and extols. Because this standard was cha-
racteristic of the nation, it found expression in the
epic. Because the epic has preached it in every
village, in song and sermon and drama, thieve fifteen
centuries past, it has moulded Indian character and institu-
tions with increased momentum, and gone far to realize
and democratize the form of nobility it praises. Would
the Greek myths, if left to develop freely, have passed
eventually through the same process of ethicizing and
spiritualizing as the Indian? Is India, in fact, to be
regarded as the sole member of the circle of classical
civilizations which has been given its normal and perfect
growth ? Or must we consider that the early emergence
of the idea of beauty and conscious effort after poetic
effect supersedes in the Hellenic genius all that becomes
in the Indian high moral interpretation? A certain
aroma of poetry there cannot fail to be in productions
that have engaged the noblest powers of man ; but this in
the Indian seems always to be unconscious, the result of
beauty of thought and nobility of significance, while in
the Greek we are keenly aware of the desire of a supreme
craftsman for beauty as an end in itself.

216

CHAPTER IV : KRISHNA

Notes on Krishna

KRISHNA, son of Devakl, is barely mentioned in the
Chhdndogya Upanishad(c. 500 B.C.). In the Mahab-
harata (3OOB.C.-2OO A.D.) he is a prominent figure ;
in the Bhagavad Gttd, which is a late addition, there is
first put forward the doctrine of bkakti, loving devotion
to him as a means of salvation, additional to the ways of
work and knowledge. No mention is made of his youthful
gestes. He is represented as the friend and adviser of
princes; he is essentially Dwarkanath, the Lord of
Dwaraka; he is identified with Vishnu in many passages,
although in his human form he worships Mahadeva and
Urna and receives gifts from them.

At a subsequent period, between the time of the compi-
lation of the Glta and that of the Vishnu and Bhagavata
Puranas, probably in the tenth or eleventh century, arose
the worship of the boy-Krishna, the chief element in the
modern cult. The boy-Krishna no doubt represents the
local god of a Rajput clan. The names of Govinda and
Gopala (herdsman) indicate his origin as a god of flocks
and herds.

A summary of the Mahabharata has already been
given; in the following pages, therefore, are related the
more modern legends of Krishna's youth, with brief re-
ference only to his doings in the Great War. What is
given is essentially a condensed translation, compiled
from various sources, particularly the Vishnu Purdna, the
Bkdgavata Purdna, and the Prem Sdgara. At the close
of the Third Age a Rajput clan, the Yadavas, descendants
of Yadu, a prince of the Lunar dynasty, dwelt beside the
Jamna, with Mathura for their capital. Ugrasena, at the

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Myths of the Hindus & Buddhists

time of the beginning of the story, though the rightful
king, had been deposed by his son Kans, a cruel and
tyrannical ruler — in fact, a rakshasa begotten by violence
on Ugrasena's wife Pavanarekha. We thus find the
rakshasas in possession of Mathura, where some of the
Yaduvamsls also still dwell ; but most of the latter reside
with their flocks and herds at Gokula, or Braj, in the
country, and are represented as paying annual tribute to
Mathura. There is thus, as in the Ramayana, a state of
opposition between two ideal societies, a moral society
wherein the gods become incarnate in heroic individuals,
and an immoral society which it is their object to destroy.
It is in response to the prayer of the outraged earth,
wasted by the tyranny of Kans, and at the request of the
gods, that Vishnu takes birth amongst the Yaduvamsls at
the same time with other heavenly beings — gods, rishis,
kinnaras, gandharvas, and the like.

Such is the pseudo-historical legend of Krishna. This
story, whatever its origins, has sunk deep into the heart
and imagination of India. For this there are many
reasons. It is the chief scripture of the doctrine of bhakti
(devotion) as a way of salvation. This is a way that all
may tread, of whatever rank or humble state. The gopis *
are the great type and symbol of those who find God by
devotion (bhakti\ without learning (jndnam). It is for
Krishna that they forsake the illusion of family and all
that their world accounts as duty; they leave all and
follow him. The call of his flute is the irresistible call of
the Infinite; Krishna is God, and Radha the human soul.
It matters not that the Jamna and Brindaban are to be found
on the map : to the Vaishnava lover Brindaban is the heart
of man, where the eternal play of the love of God continues.

1 Gopts, herd-girls.
2l8

The Birth of Krishna

The Birth of Krishna

Vasudev was a descendant of Yadu, of the Lunar dynasty ;
he was married to Rohinl, daughter of King Rohan, and
to him Kans also gave his own sister Devakl. Immediately
after the marriage a heavenly voice was heard announcing:
" O Kans, thy death will come to pass at the hand of her
eighth son." Kans therefore resolved to slay Vasudev at
once, and dissuaded from this, he did actually slay the
sons one by one till six were dead. In Devakl's seventh
pregnancy the serpent Shesh, or Ananta, on whom
Narayana rests, took on a human birth. To save this
child from Kans, Vishnu created a thought-form of him-
self and sent it to Mathura. It took the babe from Devakl's
womb and gave it to Rohinl, who had taken refuge with
the herdsmen at Gokula, and was cared for by Nand and
Yasoda, good people dwelling there, who had as yet no son
of their own. The child born of Rohinl was afterwards
called Balarama. After transferring the child, the Send-
ine of Vishnu returned to Devakl and revealed the matter

O

in a dream, and Vasudev and Devakl gave Kans to
understand that the child had miscarried.
Then Shrl Krishna himself took birth in Devakl's womb,
and the Sending of Vishnu in Yasoda's, so that both were
with child. Kans, when he learnt that Devakl was again
pregnant, set a strong guard about the house of Vasudev
to slay the child the moment it was born ; for, much as he
feared the prophecy, he dared not incur the sin of slaying a
woman. At last Krishna was born, and all the heavens
and earth were filled with signs of gladness — trees and
forests blossomed and fruited, pools were filled, the gods
rained down flowers, and gandharvas played on drums and
pipes. But Krishna stood up before his father and mother,

219

Myths of the Hindus & Buddhists

and this was the likeness of him — cloudy grey, moon-faced,
lotus-eyed, wearing a crown and jewels and a robe of yellow
silk, with four arms holding conch and disc and mace and
lotus-flower. Vasudev and Devakl bowed down to him,
and Shri Krishna said to them : " Do not fear, for I have
come to put away your fear. Take me to Yasoda, and bring
her daughter and deliver her to Kans." Then he became
again a human child, and the memory of his Godhead left
both father and mother, and they thought only, " We have
a son," and how they might save him from Kans.
Devakl, with folded palms, said to her husband : "Let us
take him to Gokula, where dwell our friends Nand and
Yasoda and your wife Rohini." At that very moment the
fetters fell from their limbs, the gateways opened, and the
guards fell fast asleep. Then Vasudev placed Krishna in
a basket on his head and set out for Gokula. He knew
not how to cross the Jamna, but with thought intent on
Vishnu he entered the water. It rose higher and higher till
it reached his nose ; but then Krishna saw his distress and
stretched down his foot, and the water sank. So Vasudeva
crossed the river and came to Nand's house, where a girl
had been born to Yasoda ; but Devi had put f orgetfulness
upon her so that she remembered nothing of it. Vasudeva
exchanged the children and returned to Mathura ; and when
he was back again with Devakl the fetters and the doors
closed, the guards awoke, and the baby cried. Word was
sent to Kans, and he went in terror, sword in hand, to his
sister's house. A voice announced to him: "Thy enemy
is born, and thy death is certain " ; but finding that a girl
had been born, he released Vasudeva and Devakl, and
prayed their pardon for the past slayings and treated them
well. But Kans was more than ever enraged against the
gods forasmuch as they had deceived him and his guard-
220

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XVI

THE BIRTH OF KRISHNA

NANDA LAi. BOSE
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The Feats of Krishna's Youth

ing of DevakI had been in vain, and especially he longed
to slay Narayana — that is, Vishnu. To this end his ministers
counselled him to slay all those who served Vishnu, Brah-
mans, yogis, sannyasis, and all holy men. Kans gave
orders accordingly, and sent forth his rakshasas to kill cows
and Brahmans and all worshippers of Hari.

The Feats of KrisJmas Youth

Meanwhile there were great rejoicings in Gokula for the
birth of a son to Nand and Yasoda : the astrologers
prophesied that the child would slay the demons and
should be called Lord of the Herd-girls, the gopls, and his
glory should be sung throughout the world. But Kans
knew not where Shrl Krishna had been born, and he sent
out murderers to slay all children. Among his followers
there was a rakshasl named Putana, who knew of the birth
of Nand's son, and she went to Gokula for his destruc-
tion, taking the shape of a beautiful woman, but she had
poison in her breasts. She went to Yasoda's house and
made herself very friendly, and presently she took the boy
on her lap and gave him her breast. But he held her tightly
and drew hard, so that with the milk he took away her
life. She fled away, but Krishna would not let her escape,
and she fell dead, assuming her own hideous and huge form.
Just then Nand returned from Mathura, where he had gone
for paying tribute ; he found the rakshasl lying dead, and
all the folk of Braj standing about her. They told him
what had taken place, and then they burnt and buried
her enormous body. But her body gave out a most
sweet fragrance when it was burnt, and the reason for

o

that was that Shrl Krishna had given her salvation when
he drank her milk; blessed are all those whom Vishnu
slays.

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Myths of the Hindus & Buddhists

It was not long after this that a feast was held for rejoicings
at the birth of Krishna ; but he was forgotten in the
general merry-making, and lay by himself under a cart.
Now another rakshasi, passing by, saw that he lay there
sucking his toes, and to avenge Putana she sat on the cart
as if to crush it ; but Krishna gave a kick and broke the
cart and killed the demoness. All the pots of milk and
curds in the cart were broken, and the noise of the broken
cart and flowing milk brought all the herd-boys and herd-
girls to the spot, and they found Krishna safe and sound.
When Shri Krishna was five months old another fiend came
in the shape of a whirlwind to sweep him away from
Yasoda's lap where he lay ; but at once he grew so heavy
that Yasoda had to lay him down. Then the storm
became a cyclone, but no harm came to Krishna, for none
could even lift him. But at last he allowed the whirlwind
to take him up into the sky, and then, while the people
of Braj were weeping and lamenting, Krishna dashed the
rakshasa down and killed him, and the storm was over.

Krishna s Mischief

Krishna and Balaram grew up together in Gokula ; their
friends were the gopas and gopis, the herd-boys and herd-
girls ; their hair was curly, they wore blue and yellow
tunics, and crawled about and played with toys and used to
catch hold of the calves' tails and tumble down ; and
RohinI and Yasoda followed them about lest any accident
should happen to them. But Krishna was very mis-
chievous. He used to take away the pots of curds when
the gopis were asleep; when he saw anything on a high
shelf he would climb up and pull it down and eat some of
it, and spill or hide the rest. The gopis used to go and
complain of him to Yasoda, calling him a butter-thief;
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Krishna's Mischief

and she found him, and told him he must not take the
food from other people's houses. But he made up a
plausible story, and said the gopis had fed him them-
selves or asked him to do some work for them ; and
now, he said, "they are telling tales of me." So Krishna
always got the best of it.

One day he was playing with Balaram in the courtyard
and ate some clay, and one of his comrades told Yasoda,
and she came with a switch to beat him. But he had
wiped his mouth and denied all knowledge of the matter.
However, Yasoda insisted on looking inside his mouth ;
but when he opened his mouth what she saw there was
the whole universe, the "Three Worlds." Then she said
to herself: "How silly am I to think that the Lord of the
Three Worlds could be my son." But Vishnu again
veiled his Godhead, and Yasoda fondled the child and
took him home.

Another time, when he had been stealing butter and
Yasoda was going to beat him, she found him with his
comrades sitting in a circle, and Krishna was eating and
giving others to eat. Then Krishna, seeing his mother,
ran up to her, saying : " O mother, I don't know who upset
the buttermilk ; let me go." So she could only laugh ;
but she took him home and tied him to a big wooden
mortar to keep him out of mischief. But he just then
remembered that two men had once been cursed by
Narada to remain in the form of trees till Krishna
should release them, and he dragged the mortar after
him and went to the grove where the trees were, and
pulled the trees up by the roots. Two men appeared in
their place: Krishna promised them a boon, and they
prayed that their hearts might always be attached to him.
This Krishna granted, and dismissed them. Presently

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Myths of the Hindus <@f Buddhists

Yasoda came and found that Krishna was gone, and
she ran everywhere to seek him ; but when the gopis
found him by the fallen trees and heard what had
happened they wondered how such things could be, and
asked each other: "Who can comprehend the doings of
Hari?" Not long after this Nand and Yasoda removed
their goods and chattels from Gokula, where they suffered
from constant dangers and oppression, and crossed the
river to Brindaban and began to live there in peace and
ease.

More Miracles of Krishna

When Krishna was five years old he took the cattle out
into the woods to graze; that day Kans sent a demon in
the shape of a crane, and he came to Brindaban and sat
on the river-bank like a mountain. All the herd-boys
were frightened; but Krishna went up to the crane and
allowed it to take him up in its huge beak. Then Krishna
made himself so hot that the crane was glad to put him
out, and then he held open the crane's jaws and tore
them apart; and collecting the calves, the herd-boys all
went home with Krishna, laughing and playing.
Another time Kans sent a dragon named Aghasur; he
came and hid himself in the woods with his mouth open.
The herd-boys thought this open hole was a mountain
cave, and they all went near and looked in. Just then the
dragon drew in his breath, and all the gopas and calves
were swept into his mouth and felt the poisonous hot vapour,
and cried out in distress. Krishna heard that and jumped
into the dragon's mouth too, and then the mouth was
shut. But Krishna made himself bigger and bigger till
the dragon's stomach burst, and all the herd-boys and
calves fell out unhurt.
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More Miracles of Krishna

Another time Krishna and all the gopas were feasting and
laughing and talking in the woods, leaving the calves to
graze, when Brahma came and stole away the calves.
Krishna went to look for them and did not find them,
but he created another herd just like them. Then he
came back to the feasting-place and found the boys gone
too, and he made others in their likeness and went home
in the evening with the changeling boys and calves, and
nobody but Krishna knew that the real children and
calves had been hidden by Brahma in a mountain cave.
Meanwhile a year went by; it was only a moment of time
as it seemed to Brahma, but it was a year for men.
Brahma remembered his doings and went to see what had
happened. He found the boys and the calves asleep in
the cave ; then he went to Brindaban, and found the boys
and the calves there too. And Krishna made all the
herd-boys into the likeness of gods, with four arms and
the shape of Brahma and Rudra and Indra. Seeing this,
the Creator was struck with astonishment; still as a
picture, he forgot himself, and his thoughts wandered
away. He was afflicted like an unworshipped, unhonoured
stone image. But Krishna, when he saw that Brahma
was thus afraid, drew back all those illusory forms into
himself, and Brahma fell at Krishna's feet and prayed
his pardon, saying: "All things are enchanted by thy
illusion; but who can bewilder thee? Thou art the
creator of all, in whose every hair are many such Brahmas
as I. Thou compassionate to the humble, forgive my
fault." Then Krishna smiled, and Brahma restored all
the herd-boys and calves. When they awoke they knew
nothing of the time that had passed, but only praised
Krishna for finding the calves so quickly; then they
all went home.

p 22^

Myths of the Hindus & Buddhists

The Quelling of Kdllya

One day the cowherds started out very early, and wandered
through the woods and along the river-bank till they
came to the place called Kallya. They drank some of the
water, and so did the cows ; but all at once they rolled
over and over and were dying of poison. Then Krishna
cast a life-giving look upon them, and they revived.
Now there was living in that part of the Jamna a poisonous
hydra or naga named Kaliya, and for four leagues all
about him the water boiled and bubbled with poison. No
bird or beast could go near, and only one solitary tree
grew on the river-bank. The proper home of Kaliya was
Ramanaka Dwipa, but he had been driven away from
there by fear of Garuda, the foe of all serpents. Garuda
had been cursed by a yogi dwelling at Brindaban, so that
he could not come to Brindaban without meeting his
death. Therefore Kaliya lived at Brindaban, the only
place where Garuda could not come.

Presently Krishna began to play at ball with the herd-
boys, and while they were playing he climbed up the
kadamb tree that hung over the river-bank, and when
the ball was thrown to him it fell into the river, and Shrl
Krishna jumped after it. Kaliya rose up with his hundred
and ten hoods vomiting poison, and Krishna's friends
stretched out their hands and wept and cried, and the
cows ran about lowing and snorting. Meanwhile some one
ran back to Brindaban and brought RohinI and Yasoda
and Nand and all the gopas and gopis, and they came
running and stumbling to the edge of Kallya's whirlpool ;
but they could not see Krishna. Only Balaram comforted
every one, saying : " Krishna will come back very soon. He
cannot be slain."
226

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KAUYA DAM AX A
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Myths of the Hindus <§>f Buddhists

would have destroyed the trees and the cows and the people
had not Shrl Krishna risen and drunk up the fire and saved
them. In the morning every one returned to their homes
rejoicing and singing.

Krishna s Flute

Now the hot season came on, but because of Krishna there
was only perpetual spring in Brindaban. One day a rak-
shasa came in the form of a cowherd, and played with the
others; but Krishna made a sign to Balaram and told
him to kill the demon, but not in his cowherd shape.
So Balaram let the demon carry him off on his back
as if in play, and when they were some distance off,
and the rakshasa took his own form to kill Balaram,
suddenly Balaram knocked him down and slew him.
While this had been going on the cows had wandered
away, and the cowherds could not find them in the
woods; but Krishna climbed up a kadamb tree and
played his flute, and at once the cows and the boys
came running to him, like the waters of a river that
meets the sea.

Krishna used often to play his flute in the woods ; all the
herd-girls in Braj, when they heard it, would go out and
look for him ; but they could not find him, and had to wait
till he came back again in the evening. So they sat down
together in the road and talked of the flute. One said :
" Just see how that bamboo tube is honoured ; drinking the
nectar of Krishna's lips all day, it resounds like a cloud and
pours out delight. Why is it more beloved than we? This
thing made before our very eyes has become like a rival
wife ! Even the gods attend when Krishna plays his flute.
What discipline has it performed that all things are
obedient to it? " Another gopl replied: "First, when it
228

Krishna steals the GopTs' Clothes

grew in the bamboo stem, it remembered Hari ; then it
endured heat and cold and water ; and lastly, cut to pieces,
it breathed the smoke of its own burning. Who else per-
forms such mortifications? The flute was made perfect
and has its reward." Then another Braj woman exclaimed:
"Why did not the lord of Braj make flutes of us, to remain
with him day and night?"

Once in the winter-time, when it was cold and frosty, the
Braj girls went down to bathe in the Jamna together. They
made an image of Devi and worshipped it with flowers
and fruit and incense, and prayed: "O goddess, do thou
grant that Shrl Krishna may be our lord." Then they fasted
all day and bathed, and when night came they slept by
the river-side, to the end that Devi would grant their
prayer.

Krishna steals the Gopis Clothes
Another day they went to a lonely place to bathe and laid
all their clothes on the bank, and played in the water and
sang their songs in praise of Hari. But Shrl Krishna him-
self was sitting near by in a tree watching his cows. Hearing
their songs, he came near very quietly and looked on ; then
he saw the clothes, and a thought came into his mind,
and he took the clothes and climbed up a kadamb tree.
Presently the gopls came out of the water, and could not
find their clothes. They looked everywhere to find them,
till at last one girl looked up and saw Shrl Krishna sitting
in the tree with the bundle of clothes. He was wearing a
crown and yellow robes, and had a staff in his hand, and he
had a garland of flowers. So she called out to the others :
" There he is, who steals our hearts and our clothes, up in
the kadamb tree." Then all the girls were ashamed and
jumped into the water to hide themselves, and stood there

229

Myths of the Hindus SP Buddhists

praying Krishna to give them their clothes. But he would
not give them ; and, " by Nand," he said, "you must come
out and fetch them."

The Braj girls were not very pleased at that, and they
said : "That is a nice thing for you to ask ; but we shall
go and tell our fathers and friends and Nand and Yasoda,
and they will punish you. Thou it is that shouldst pro-
tect our husbands' honour. And it is for thy sake we are
bathing and keeping our vows."

Then Krishna answered : "If you are really and truly
bathing for my sake, then cast away shame and receive
your clothes." Then the gopis said to themselves : " What
Hari says, that alone we ought to respect ; he knows all
our body and mind; what shame in this?' And they
came up out of the water with downcast looks.
But Krishna laughed and said : "Now with joined hands
come forward and take the clothes." The gopis
answered : " Darling of Nand, why dost thou deceive us ?
We are simple Braj girls " ; but they joined hands, and
Krishna gave them the clothes.

Then the gopis went home, and Krishna followed with
the herd-boys and cows. But as he went he looked again
and again at the deep forest all round about, and began to
tell of the glory of trees. " Behold," he said, "these that
have come into the world, what burdens they bear and
what shelter they give to others. It is good that such
kindly folk are here."

Krishna lifts a Mountain

The people of Braj had been wont to worship Indra, king

of heaven and lord of rain. Once, when they had made

an offering to Indra, Krishna came and persuaded them

to give up his worship. " Indra is no supreme deity," said

230

Krishna lifts a Mountain

he, " though he is king in heaven ; he is afraid of the
asuras. And the rain that you pray for, and prosperity,
these depend on the sun, that draws up the waters and
makes them fall again. What can Indra do? What virtue
and fate determine, alone comes to pass." Then Krishna
taught them to worship the woods and streams and hills,
and especially Mount Govardhan. So they brought
offerings of flowers and fruits and sweetmeats for the
mountain, and when Nand and Yasoda stood before the
mountain, with minds intent on him, Krishna assumed a
second form, like that of the mountain god, and received
the offerings. In his own form he still remained with
Nand and worshipped the mountain king. That moun-
tain received the offerings and ate them up, so that all the
people of Braj were glad.

But Indra was greatly enraged at the loss of his honour
and gifts ; he sent for the King of the Clouds, and ordered
him to rain over Braj and Govardhan till both were swept
away. So an army of clouds surrounded the district of
Braj and began to pour down sheets of water, so that it
seemed that the end of the world was at hand. Then all
the Braj folk, with Nand and Yasoda, came to Krishna
and said : " You persuaded us to give up the worship of
Indra; now bring the mountain here to protect us." So
Krishna filled Govardhan with the burning heat of his
energy and lifted him up on his little finger, and all the
people of Braj, with the cows, took shelter under the
mountain, looking at Krishna in utter astonishment.
Meanwhile the rain that fell on the mountain hissed and
evaporated, and although torrents of water rained for
seven days, not even a drop fell in Braj. Then Indra gave
up the conflict, for he knew that none but an incarnation
of the Primal Male could have thus withstood him. Next

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Myths of the Hindus & Buddhists

day when Krishna and Balaram went out to graze the
cows, with music of flute and song, Indra came down
from heaven upon his elephant Airavata and fell at the
feet of Krishna and made submission.

The Dance of Love

The time Krishna had stolen the gopis' clothes he made a
promise to dance with them in the month of Karttik, and
they had ever since been eagerly waiting for the appointed
time. At last the autumn came, when heat and cold and
rain were finished and all the country was full of delight ;
and Krishna went out on the night of full moon in Karttik.
A gentle air was blowing, the stars shone bright and clear,
and all the woods and meadows were bathed in moonlight ;
so Krishna determined to fulfil his promise, and went
toward the forest playing his flute. The Braj girls were
restless and disturbed at the sound of the flute, calling
them away from their homes, till at last they cast off the
illusion of family, put off their shame, and left their
household duties, decked themselves hurriedly, and ran
out to Krishna. One as she went was stopped by her
husband and brought back to her house and bound;
but she set her mind only on Hari, and so left her body
and came to him first, before all the others, and Krishna,
because of her love, gave her full salvation.
Now she did not think that Krishna was God when she
died for his love ; it was as a man she desired him. How,
then, could she come by salvation ? Even if one should
drink the water of life unknowingly, still he will be
immortal ; just such is the fruit of worshipping Hari.
There were many that won salvation through him, how-
soever diverse their will toward him. Nand and Yasoda
deemed him their son ; the gopis thought him their lover;
232

The Dance of Love

Kans did him honour by fear; the Pandavas found him a
friend; Shishupal honoured him as a foe; the Yaduvamsls
thought he was one of themselves ; the yogis and rishis
pondered upon him as God ; but all these alike attained
salvation. What wonder, then, if one herd-girl, fixing
her heart upon him, should reach the farther shore of
existence ?

At last the gopls, following the sound of the flute, came
upon Krishna deep in the forest, and stood gazing upon
his loveliness, astonished and abashed. Then Krishna
inquired of their welfare and blamed them for leaving
their husbands ; and he said : " As it is, you have seen
the dense forest, the silvery moonlight, the beautiful banks
of the Jamna ; so now go home to your husbands." All
the gopls, when they heard these cruel words, were stricken
senseless and sank in a boundless ocean of thought, and
the tears fell from their eyes like a broken necklace of
pearls. At last they found words to reproach him. " O
Krishna," they said, "you are a great deceiver. You led
us away by your flute and stole our hearts and minds and
wealth, and now you are cold and unkind and would put
an end to our lives. We have abandoned clan and home
and husband, and despised the reproach of the world ; now
there is none to protect us but you, O Lord of Braj.
Where shall we go and make our home, for we are
enwrapped in love of you ?"

Then Shri Krishna smiled and called them near, and asked
them to dance with him, and made them glad. Then by
his skill he formed a golden terrace in a circle on the
Jamna bank, and it was planted all about with plantain-
trees hung with wreaths and garlands of all manner of
flowers. Then the gopls went to a pool named Mana-
sarowar, and decked themselves from head to foot, and were

233

Myths of the Hindus @f Buddhists

well apparelled in robes and jewels. They brought lutes
and cymbals and began to play and sing and dance, while
Govinda stood amidst them like a moon in a starry sky.
So they altogether gave up restraint and shame and were
intoxicate with love, and they thought of Krishna as
now entirely their own.

But he saw their pride and left them alone; he took
only Radha with him and vanished. Then all the
gopls were frightened and sad, and began to ask each
other where Krishna had gone, and they began to
search for him here and there, crying out : " Why have
you left us, O Lord of Braj, who have surrendered all to
thee?" At last they began to ask the trees and birds and
beasts, as the fig-trees, the cuckoo, and the deer: " Has the
Darling of Nand gone here or there? " At last they found
the marks of his lotus feet, and near them the footprints
of a woman ; and then they came on a bed of leaves and
a jewelled mirror beside it. They asked the mirror where
he had gone, and when there was no reply the pain of
separation overwhelmed them altogether. Thus for their
part the gopls were miserably searching for Krishna ; but
Radha was full of delight and fancied herself the greatest
of all, and grew so proud that she asked Shri Krishna to
carry her on his shoulders. But just when she would have
climbed up he vanished away, and she stood there alone
with hands outstretched, like moonlight without the moon
or lightning without its clouds ; so fair she was that her
radiance streamed upon the ground and made it shine like
gold. She stood there and wept, and all the birds and
beasts and trees and creepers were crying with her.
The gopls found her standing there, and they were as
glad to see her as anyone would be who had lost a great
treasure and found the half of it. They embraced her

234

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XVITI

RADHA AND KRISHNA

KHITINDRA NATH MAZTMDAR
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Myths of the Hindus <@f Buddhists

The Journey to Mathurd

When all other plans for slaying Krishna had failed
Kans determined to lure him to Mathura. He sent a mes-
senger to Nand to invite the cowherds, with Krishna and
Balaram, to a sacrifice to Shiva and sports and festivities
to take place in Mathura. This invitation was accepted,
and all the Braj folk, with their flocks and herds and carts,
set out for the city; only the herd-girls remained behind
weeping, and stood with Yasoda watching to catch the
last glimpse of Krishna and begging him to come back
again soon.

The Braj folk, when they arrived at Mathura, sent offerings
to Kans, and made their camp outside the city. Krishna
and Balaram went in to see the wonders of the town, with
its great walls and palaces and gardens and groves. On
the way they met a washerman and asked him for fine
clothes, and when he laughed and refused they took them
by force and made themselves very gay. Soon after they
met a humpbacked woman, who prayed that Krishna
would let her rub sandal-paste on his body; and he, for
her deep devotion, went up to her, placing foot on foot,
and with two fingers under her chin, lifted her up and
made her straight and fair, and he said : " When I have

o

slain Kans I will come and be with you."

The Tournament at Mathurd

Presently the brothers came to the lists where Shiva's bow
was set up, huge as three palm-trees, and great and heavy ;
and Krishna went up to the bow and pulled it, and broke
it in two with a great noise. When Kans heard that, he
was terrified and saw death approaching ; but he sent men
out to kill the brothers. But they slew all the soldiers
236

The Tournament at Mathura

that Kans sent out against them, and returned to the cow-
herds' camp and said they had seen the city and had good
sport, and now were tired and hungry; so Nand gave
them food and they went to sleep. But Kans had evil
dreams, and when he woke he gave orders to have the
lists prepared for the tournament and the trumpets blown
for assembly. Shrl Krishna and Balaram went to the
tournament disguised as jugglers, and all the cowherds
followed them. When they came to the gate of the lists
there was a furious elephant, as strong as ten thousand
common elephants, waiting, and the driver rode it at
Krishna to crush him; but Balaram gave it such a blow
with his fist that it turned back, and when it was driven
against them again the two brothers killed it easily. Then
they entered the lists, and to each Krishna appeared as
their own nature revealed him : the wrestlers thought him
a wrestler, the gods knew him as their lord, the herd-
boys as a friend, the women of Mathura thought him the
treasure of beauty, and Kans and the rakshasas thought
he was Death himself.

Soon Krishna had fought with all the king's wrestlers
and slain the strongest; then he sprang up on the royal
dais and dragged the king by his hair and killed him then
and there, so that men and gods and saints were delighted.
When the king's wives heard of this they came forth and
mourned over him inconsolably, till Krishna comforted
them with deep wisdom. "O Mother, grieve not," he
said ; " none may live and not die. He is mistaken who
thinks that anything is his own. No one is father or
mother or son; there is only the constant succession of
birth and death." Then Kans' funeral rites were done
by Jamna bank, and Krishna himself set light to the pyre.
Then Krishna and Balaram went to Vasudeva and Devaki

237

Myths of the Hindus @f Buddhists

and set them free; and they, perceiving his form, knew
him for God, till again he hid his Godhead, so that
they thought him their son, and they embraced the two
brothers gladly. Then Krishna established his grand-
father Ugrasena upon the throne, and asking Nand to
return to Brindaban, Krishna began to dwell with his
friends in Mathura. The Braj girls were always mourning
for Krishna, for he did not return to Brindaban ; but he
sent a messenger, saying: " Do you now give up the hope
of delight, and practise only devotion : I shall never be
absent from you." Little did such a message comfort
them when they thought of his flute and the dance, for
they thought that prayer and vows and self-restraint more
fitting for widows than for devoted hearts, and they thought
the reason he stayed in Mathura was that more beautiful
women had won his love, or he preferred the court life to
dwelling with cowherds. They sent a message back to
say : " O Lord, you have spoken of spiritual union, while
all the time there is disunion between us; but rather come
back to us who are dying for love and save our lives."
Yet there was no help for it, for that which had been
could not be again as it had been.

About this time news came of the Kurus and Pandavas,
how the latter were sorely oppressed, and Krishna sent
messengers to find out news of the matter; and the
messenger went to Hastinapur and came again with the
tale.

The Migration to Dwaraka

Meanwhile a rakshasa named Jurasindhu, father-in-law of
Kans, invaded Mathura with a vast army; and though
Krishna destroyed his army of demons, another asura,
Kalayavan by name, surrounded Mathura with another
238 '

The Migration to Dwaraka

army of thirty million monstrous fiends. Then Krishna
thought it well to depart; and he summoned Vishvakarma
and bade him prepare a great city amidst the sea, twelve
leagues in extent, and to convey all the Yaduvamsls thither
without their being aware of it. So Vishvakarma trans-
ported them all to the city in the sea, and when they
awoke they marvelled how the sea had surrounded
Mathura, for they did not know what had happened.
Then leaving the people in Dwaraka, Krishna returned to
Mathura and slew Kalayavan ; and Jurasinclhu gave him
chase, but he escaped, and returned secretly with Balaram
to Dwaraka, while Jurasindhu possessed the city of
Mathura.

Now at that time there was born in Kundalpur a daughter
of Raja Bhlshmak, and she was most beautiful and gentle.
When Shrl Krishna heard of this his heart was set upon
her night and day. She also heard of Krishna, in this
wise: there had come to Kundalpur some wandering
yogis, who sang the praise and high deeds of him, and
they came also to court and recited their tales, and
RukminI heard as she sat in her high balcony, so that the
vine of love sprang up in her breast. Thereafter night
and day she thought of nothing but Krishna ; sleeping
and waking, or eating or playing, her mind was set upon
him. She made an image of Gauri, and prayed her to
give her the Lord of the Yadus for husband. By this
time RukminI was of age to be married, and her father
and brothers sought for a bridegroom. The eldest brother,
Rukma, suggested Shishiipala, king of Chanderi ; but the
old king was for betrothing her to Shrl Krishna. But the
brothers laughed and called him a cowherd, and settled
the affair for Shishupala and sent him the bridal gift; and
a day for the wedding was fixed. All the city people

239

s of the Hindus ^f Buddhists

Myth

were very sad, for they would have liked Rukmim to
marry Shrl Krishna. Rukmim herself was told of what
was settled ; but she answered : " The Lord of the World
is mine, in thought and word and deed." Then she wrote
a letter to Krishna, and sent a Brahman to Dwaraka.
This was the letter : " Thou art a Searcher of Hearts and
knowest the thoughts of all; what need I say? Thou art
my refuge ; my honour is in thy hands. Do thou act so as
to guard it, and come and reveal thyself to thy servant."
WhenShn Krishna received this note he set out at once for
Kundalpur. Shishupala was there already, and the wedding
about to take place. Krishna, however, succeeded in
carrying Rukmim off and took her away on his car, followed
by Balaram and all his army. Shishupala pursued them
with Jurasindhu, but Krishna beat them off, and defeated
and bound Rukma, and carried his bride home : their
son was Pradyumna, a rebirth of Kamadev. Pradyumna's
son was Aniruddha, a rebirth of Satrughna ; he married
Charumatl, though this alliance did not suffice to heal the
family feuds, and her grandfather Rukma was slain by
Balaram. Afterwards Aniruddha also married Osha,
daughter of Vanasur; Krishna waged war with Vanasur
to rescue his grandson, whom Vanasur had imprisoned.
In this war Shiva fought on the side of Vanasur, but was
defeated and made his submission to Krishna ; then
Krishna welcomed him with the words : " Shiva-jl, there
is no difference between thee and me, and whoever
thinks of us as diverse he falls into Hell and is not
saved ; but he that meditates upon thee obtaineth me
also."

Krishna married Mitrabinda, Satibhama, and others,
winning each by great deeds ; and another time, when a
demon named Bhaumasur carried off and concealed many
240

Krishna marries Kalindl

thousand princesses, Krishna pursued and slew him,
and received these also into his house. Each of
his wives had ten sons and one daughter, all cloudy of
hue and moon-faced and lotus-eyed, and wearing yellow
and blue. The people of Dwaraka were known as the
Vrishnis.

Krishna marries Kalindl

While Krishna was ruling at Dwaraka, Duryodhana was
oppressing the Pandavas at Hastinapur and sought to
compass their death. Krishna and Balarama went to give
them help, and it was while Krishna was the Pandavas'
guest that he married Kalindl, daughter of the Sun.
Balaram was married to RewatI, daughter of Raja Rewat
of Arnta. Once Balaram paid a visit to Braj, and related
the doings of Hari to Nand and Yasoda, and delighted
the gopis with dancing and music. Krishna's son Sambu
sought to marry Lakshmana, daughter of Duryodhana;
but he was taken and kept a prisoner till Balaram went
to his rescue and dragged the city of Hastinapur down to
the Ganges bank before he could be persuaded to spare
the people. He brought away Sambu safe with his bride
to Dwaraka.

Once Narada visited Krishna at Dwaraka to see how he
dwelt as a householder with all his thousands of wives.
He went in turn to the palace of RukminI, Satibhama,
Mitrabinda, and others, and in every one he found Krishna,
and marvelled at the power of his yoga-may a, the magic
illusion of manifestation. Another time Narada came and
invited Krishna to a great sacrifice held in his honour by
the Pandavas. At this glorious ceremony Shishupala was
present, and was slain by Krishna.1

1 For this episode see p. 157.

Q 241

Myths of the Hindus ^f Buddhists
Hiranyakashipu* s Choice

It has also been related how Rama overcame Ravana in
the battle for the recovery of Sita. This Shishupala and
this Ravana were one with Hiranyakashipu, an impious
Daitya king, who nursed an implacable hatred for Vishnu.
He met his death when blaspheming against God. Vishnu
himself sprang from a pillar of his palace in the form of a
man-lion (Narasimha) and tore him to pieces. It is said
that he had been once of high estate in Vishnu's heaven,
but had committed a great fault ; and given the choice of
expiation by three births on earth as the enemy of Vishnu,
or seven births as his friend, chose the former as leading
to the soonest return.

It should be noticed that Ravana before the battle in a
brief moment of recollection admits Rama's divinity, and
says : " I am to be slain by him, and therefore I have
carried off this daughter of Janaka. It is not from passion
or anger that I retain her. I desire, being slain, to reach
that highest home of Vishnu." Of Shishupala it is said
that he more than any other creature hated Vishnu in his
incarnation as Krishna, and for this reason met death at
his hands ; " but inasmuch as his thoughts were ever con-
centred on the Lord, albeit in hatred, Shishupala was
united with him after death, for the Lord bestows a
heavenly and exalted station upon those he slayeth, even
in wrath."

The End of Krishna

After this Krishna again went to join the Pandavas, and

remained with them during the Great War as Arjuna's

charioteer. On the field of Kurukshetra he uttered the

Bhagavad Gitd. He was present at the death of Bhlshma,

242

The End of Krishna

and after Duryodhana's death he received the curse of
his mother. She bewailed the death of her son and of
friend and foe ; then, recognizing Hari as the Prime
Mover, the One behind All, she cursed him for letting
such things befall. This was her curse : that after thirty-
six years Krishna should perish alone and miserably, and
his people, the Vrishnis, should be destroyed. These
things in due time came to pass. A madness seized the
people of Dwaraka so that they fell upon one another and
were slain, together with all the sons and grandsons of
Krishna. Only the women and Krishna and Balarama
remained alive. Then Balarama went to the forest, and
Krishna first sent a messenger to the Kuru city, to place
the city and women of Dwaraka under the Pandavas*
protection, and then took leave of his father ; afterward
he himself sought the forest, where Balaram awaited
him. Krishna discovered his brother seated under a
mighty tree on the edge of the forest ; he sat like a yogi,
and behold, there came forth from his mouth a mighty
snake, the thousand-headed naga Ananta, and glided away
to the ocean. Ocean himself and the sacred rivers and many
divine nagas came to meet him. Thus Krishna beheld his
brother depart from the human world, and he wandered
alone in the forest. He that was full of energy sat down
on the bare earth and thought of Gandharl's curse and all
that had befallen, and he knew that the time had come
for his own departure. He restrained his senses in yoga
and laid himself down. Then there came a hunter that
way and thought him a deer, and loosed a shaft and
pierced his foot; but when he came close the hunter
beheld a man wrapped in yellow robes practising yoga.
Thinking himself an offender, he touched his feet. Then
Krishna rose and gave him comfort, and himself ascended

243

Myths of the Hindus & Buddhists

to Heaven, filling the whole sky with glory ; passing
through Indra's paradise, he went to his own place.
Arjuna went to Dwarakaand brought away the women and
children of the Vrishnis, and set out for Kurukshetra. On the
way a band of warriors attacked the cavalcade and carried
away a great part of the women. Arjuna established the
others with the remnant of Krishna's descendants in new
cities ; but RukminI and many others of Krishna's wives
became SatI, burning themselves on a pyre, and others
became ascetics and nuns. The waters of the ocean
advanced and overwhelmed Dwaraka so that no trace
remained.

244

CHAPTER V : BUDDHA

The Historical Foundation

THE histoiy of Buddha, it may be said, is not a
myth. It is true that it is possible to disentangle
from the Buddha legend, as from the Christ story,
a nucleus of historical fact. To do this, and to clearly set
forth his own teaching, has been one great achievement of
Oriental scholarship during the last half-century. Here,
however, we shall be concerned with the whole mythical
history of the Buddha as related in various works which
are not, strictly speaking, historical, but have a quite
distinct literary and spiritual value of their own. But
before proceeding to set forth the Buddha myth, it will be
useful to briefly summarize its historical nucleus so far as
we can determine it, and to give some account of the
Buddha's doctrines.

The Life of Buddha

By the fifth century before Christ the Aryan invaders of
India had already pushed beyond the Panjab far into the
plains, and were settled in villages and little kingdoms
along the valley of the Ganges. One of the Aryan tribes,
the Shakyas, was established at Kapilavastu, about one
hundred miles north-east of the. city of Benares and thirty
or forty miles south of the Himalayas. They were an
agricultural people, whose livelihood depended mainly on
rice and cattle. The raja of the Shakyas was Suddhodana,
to whom were married the two daughters of the raja of a
neighbouring tribe, the Koliyans. Both \vere childless
until in her forty-fifth year (about 563 B.C.) the elder
became the mother of a boy, herself dying seven days
afterward. The boy's family name was Gautama, and the

245

Myths of the Hindus &* Buddhists

name of Siddhartha was afterward given to him. Gautama
was early married to his cousin Yashodhara, the daughter
of the raja of Koli, and lived happily with her, free from
the knowledge of care or want. In his twenty-ninth year,
as the result of four visions, of age, illness, death, and,
lastly, of dignified retreat from the world or in some more
normal way, the problem of suffering was suddenly and
impressively set before him. Filled with the thought
of the insecurity of all happiness and with grief at the
sufferings of others, he felt a growing unrest and dissatis-
faction with the vanity of life ; and when, ten years after
his marriage, a son was born to him, he only felt that
there was one more tie to be broken before he could leave
his guarded world to seek a solution for the deep problems
of life and a way of escape from the suffering that seemed
inevitably associated with it.

The same night, when all were asleep, he left the palace,
taking only his horse with him, and attended only by his
charioteer, Channa. He had hoped for the last time to
hold his son in his arms, but, finding him asleep with
Yashodhara, feared to wake the mother, and so turned away
for ever from all that he loved most to become a homeless
wanderer. Truly, it is danger and hardship, and not safety
or happiness, that lure men to great deeds !
Gautama attached himself in turn to various Brahman
hermits at Rajagriha in the Vindhyan hills; then, dis-
satisfied with their teaching, he endeavoured by solitary
penance in the forest, after the manner of Brahman
ascetics, to attain superhuman power and insight. But
after enduring the most severe privations and practising
self-mortification with the greatest determination for a
long period, he found himself no nearer to enlightenment,
though he acquired great reputation as a saint. Then he
246

The Temptation

abandoned this life and again took regular food; he
sacrificed this reputation, and his disciples deserted him.

The Temptation

In this time of loneliness and failure there came to him
the great temptation, symbolically described as presented
to him by Mara, the evil one, in the form of material temp-
tation and assault. Unvanquished, however, Gautama
wandered along the banks of the river Nairanjara and
took his seat under a bo-tree (Ficus religiosd], and there
received a simple meal from the hands of Sujata, daughter
of a neighbouring villager, who at first mistook him for
a sylvan deity. During the day he sat there, still assailed
by doubt and the temptation to return to his home. But
as the day wore on his mind seemed to grow clearer and
clearer, his doubts vanished, a great peace came over him
as the significance of all things made itself apparent. So
day and night passed till by the dawn came perfect know-
ledge; Gautama became Buddha, the enlightened.
With perfect enlightenment there came upon the Buddha a
sense of great isolation ; how could it be possible to share
this wisdom with men less wise, less earnest than him-
self? Was it likely that he could persuade any of the
truth of a doctrine of self-salvation by self-restraint and
love, without any reliance upon such rituals or theologies
as men everywhere and at all times lean upon ? Such
isolation comes to all great leaders ; but love and pity for
humanity determined the Buddha at all hazard of mis-
understanding or failure to preach the truth he had seen.
The Buddha accordingly proceeded to Benares to "turn
the wheel of the Law," i.e. to set rolling the chariot
wheel of a universal empire of truth and righteousness.
He established himself in the " Deer Park " near Benares,

247

Myths of the Hindus & Buddhists

and though at first his doctrine was not well received, it
was not long before it was accepted by his old disciples
and many others. Some became his personal followers ;
others became lay disciples without leaving the house-
hold life. Amongst those who accepted his teaching
were his father and mother and wife and son. After a
ministry lasting forty-five years, during which he preached
the new doctrines in Kapilavastu and the neighbouring
states, and established an order of Buddhist monks, and
also, though reluctantly, an order of nuns, the Buddha
passed away or entered into Nirvana (about 483 B.C.),
surrounded by his mournful disciples.

The Teaching of Buddha

If we know comparatively little about the life of Buddha,
we have, on the other hand, a trustworthy knowledge of
his teaching. Conceptions of the personality of the
Buddha himself have indeed changed, but the substance
of his teaching has been preserved intact since about
250 B.C., and there is every reason to believe that the
works then accepted formally as canonical include the
essential part of his own doctrine.

It is necessary, in the first place, to realize that though a
reformer, and perhaps from a priestly point of view a
heretic (if such a word can be used in connexion with
a system permitting absolute freedom of speculation),
the Buddha was brought up and lived and died as a
Hindu. Comparatively little of his system whether of
doctrine or ethics, was original, or calculated to deprive
him of the support and sympathy of the best among the
Brahmans, many of whom became his disciples. The
success of his system was due to various causes : the
wonderful personality and sweet reasonableness of the
248

The Teaching of Buddha

man himself, his courageous and constant insistence upon
a few fundamental principles, and to the way in which he
made his teaching accessible to all without respect to
aristocracy of birth or intellect.

The idea of impermanence, of the inevitable connexion of
sorrow with life and of life with desire, the doctrine of
rebirth, of karma (every man must reap what he himself
sows), and a complex formal psychology — all these belong
to the intellectual atmosphere of the Buddha's own time.
Where he differed most profoundly from the Brahmans
was in his denial of soul, of any enduring entity in man
apart from temporary associations producing the illusion
of a person, an ego.

Yet even this difference is more apparent than real,
and we find in later times that it became almost
impossible to distinguish between the Buddhist "Void':
and the Brahman "Self." For the distinguishing charac-
teristic of each is the absence of any characteristics at
all ; each is other than Being, and other than non-Being.
Even the word " Nirvana " is common to Buddhism and
Hinduism, and controversy turns upon whether Nirvana
is or is not equivalent to extinction. The question
is really improper, for the meaning of Nirvana is no
more than a freeing from the fetters of individuality
— as the space enclosed in an earthen pot is freed from
its limitation and becomes one with infinite space when
the pot is broken. Whether we call that infinite space
a Void or a Whole is more a matter of temperament
than of fact; what is important is to realize that the
apparent separateness of any portion of it is temporary
and unreal, and is the cause of all pain.
The heresy of individuality, then, is the first great delusion
which the one who would set out on the Buddhist road to

249

Myths of the Hindus & Buddhists

salvation must abandon. Desire to maintain this illusory,
individual self is the source of all sorrow and evil in our
experience. The idea of soul or self is illusory, because
there is, in fact, no being, only an everlasting becoming.
Those free from these delusions could enter on the path which
leads to peace of mind, to wisdom, to Nirvana (Release).
Most briefly, this Path is summed up in the celebrated

verse :

To cease from all sin,

To get virtue,

To cleanse one's own heart —

This is the religion of the Buddhas.

So much for history. Now let us see what legends the race
imagination has woven around this story of the Enlightened
One. We have to begin with his resolve in a long previous
life to become a Buddha, and with his subsequent incarna-
tions in many forms, till at last he was born as the Shakya
prince of whom we have spoken.

How Sumedkft, became a Buddha-Elect
A hundred thousand ages past, a wealthy, learned, and
righteous Brahman dwelt in the great city of Amara. One
day he sat him down, reflecting on the misery of rebirth,
old age, and disease, exclaiming :

There is, there must be, an escape I

Impossible there should not be !

Fll make the search and find the ivay,

Which from existence shall release!

Accordingly he retired to the Himalayas and dwelt as a
hermit in a leaf-hut, where he attained to great wisdom.
While he was sunk in trance there was born One-who-
overcame, Dlpankara. It happened that this Buddha was
250

How Sumedha became a Buddha-Elect

proceeding on his way near where Sumedha lived, and
men were preparing a path for his feet to tread. Sumedha
joined in this work, and when the Buddha approached lay
down in the mud, saying to himself:

Can I but keep him from the mire,
To me great merit shall accrue.

As he lay there the thought came to his mind : " Why
should I not now cast off all remaining evil in myself and
enter into Nirvana? But let me not do so all for myself
alone; rather let me also some day achieve omniscience
and convey a multitude of beings in the ship of doctrine
over the ocean of rebirth safely to the farther shore ?"
Dlpankara, all-knowing, paused by his side and proclaimed
him to the multitude as one who ages after should like-
wise become a Buddha, and named the place of his birth,
his family, his disciples, and his tree. At this the people
rejoiced ; for they thought, if we attain not to Nirvana
now, in another life, taught by this other Buddha, they
would have again a good opportunity to learn the truth ;
for the doctrine of all Buddhas is the same. All nature
then showed signs and presages in witness of Sumedha's
undertaking and dedication : each tree bore fruit, the rivers
stood still, a rain of flowers fell down from Heaven, the
fires of Hell died down. "Do not turn back," Dlpankara
said. "Goon! Advance! Most certainly we know this
thing ; surely a Buddha shalt thou be ! " Sumedha deter-
mined then to fulfil the conditions of a Buddha — perfection
in alms, in keeping the precepts, in renunciation, in wisdom,
in courage, in patience, in truth, in resolution, in good-
will, and in indifference. Beginning, then, to fulfil these
ten conditions of the quest, Sumedha returned to the
forest and dwelt there till he passed away.

Myths of the Hindus &P Buddhists

Thereafter was he reborn in countless forms — as a man, as
a (leva? as an animal, and in all these forms he adhered to
the path marked out, so that it is said there exists not a
particle of earth where the Buddha has not sacrificed his
life for the sake of creatures. The story of these rebirths
is given in the Jataka book, where 550 births are related.
Out of these we shall select a few typical examples.

The Six-tusked Elephant

Once upon a time the Buddha-elect was born as the son of
the elephant chief of a herd of eight thousand royal
elephants, who lived near to a great lake in the Himalayas.
In the middle of this lake was clear water, and round this
grew sheets of white and coloured water-lilies, and fields
of rice and gourds and sugar-cane and plantains ; it was
surrounded by a bamboo grove and a ring of great moun-
tains. In the north-east corner of the lake grew a huge
banyan-tree, and on the west side there was an enormous
golden cave. In the rainy season the elephants lived in
the cave, and in the hot weather they gathered under the
branches of the banyan to enjoy the cool shade. One day
the Buddha-elect with his two wives went to a grove of
sal-trees, and while there he struck one of the trees with his
head so that a shower of dry leaves, twigs, and red ants
fell on the windward side, where his wife Chullasubhadda
happened to be standing, and a shower of green leaves and
flowers on the other side, where his other wife, Mahasu-
bhadda, was. On another occasion one of the elephants
brought a beautiful seven-sprayed lotus to the Buddha-elect,
and he received it and gave it to Mahasubhadda. Because
of these things Chullasubhadda was offended and conceived
a grudge against the Great Being. So one day when he had

1 Deva, lit. a shining one, i.e. a god, other than the Supreme God.
252

The Six-tusked Elephant

prepared an offering of fruits and flowers, and was enter-
taining five hundred private buddhas, Chullasubhadda also
made offerings to them, and made a prayer that she might be
reborn as the daughter of a king and become the queen-
consort of the king of Benares, and so have power to move
the king to send a hunter with a poisoned arrow to wound
and slay this elephant. Then she pined away and died.
In due course her wicked wishes were fulfilled, and she
became the favourite wife of the king of Benares, dear and
pleasing in his eyes. She remembered her past lives, and
said to herself that now she would have the elephant's
tusks brought to her. So she went to bed and pretended
to be very ill. When the king heard of this he went to
her room and sat on the bed and asked her : " Why are
you pining away, like a wreath of withered flowers trampled
under foot?" She answered: "It is because of an un-
attainable wish " ; whereupon he promised her whatever
she desired. So she had all the hunters of the kingdom
called together, amounting to sixty thousand, and told
them that she had had a dream of a magnificent six-tusked
white elephant, and that if her longing for the tusks could
not be satisfied she would die. She chose one of the
hunters, who was a coarse, ill-favoured man, to do her
work, and showed him the way to the lake where the
Great Being lived, and promised him a reward of five
villages when she received the tusks. He was very much
afraid of the task, but finally consented when she told him
that she had also dreamt that her desire would be fulfilled.
She fitted him out with weapons and necessaries for the
journey, giving him a leather parachute to descend from
the hills to the lake.

Deeper and deeper he penetrated into the Himalayan
jungle, far beyond the haunts of men, overcoming

253

Myths of the Hindus & Buddhists

incredible difficulties, until after seven years, seven months,
and seven days' weary travelling he stood by the great
banyan-tree where the Buddha-elect and the other elephants
lived so peacefully and unsuspectingly. He dug a hole in
the ground and, putting on the yellow robe of a hermit,
hid in it, covering it over except a little space for his
arrow. When the Great Being passed by he shot him
with a poisoned arrow, which drove him nearly mad with
anger and pain. Just when he would have killed the
wicked hunter he noticed his yellow robe —

Emblem of sainthood, priestly guise^
And deemed inviolate by the wise.

Seeing this robe, the wounded elephant recovered his self-
control and asked the hunter what reason he had for slaying
him. The hunter told him his story of the dream of the
queen of Benares. The Great Being understood the whole
matter very well and suffered the hunter to take his tusks.
But so great was he, and the hunter so clumsy, that he could
not cut them away ; he only gave the Great Being unbear-
able pain and filled his mouth with blood. Then he took
the saw in his own trunk, and cut them off and gave them
to the hunter, saying : "The tusks of wisdom are a hundred
times dearer to me than these, and may this good act be
the reason of my attaining omniscience." He also gave the
hunter magic power to return to Benares in seven days, and
so died and was burned on a pyre by the other elephants.
The hunter took back the tusks to the queen and, evidently
disapproving of her wickedness now that he knew its full
significance, announced that the elephant against whom she
had felt a grudge for a trifling offence had been slain by
him. " Is he dead ? " she cried ; and, giving her the tusks,
" Rest assured he is dead," the hunter replied. Taking
254

i

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XIX

THE BODHISATTVA'S TUSKS

NATH TAGORE
\W 254

self-

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I

Myths of the Hindus & Buddhists

bring it, and that without delay." But they answered
that neither somehow nor anyhow could it be done.
"Then," said the king, " you must select a tree in my own
park."

There they found a lordly sal-tree, straight and beautiful,
worshipped alike by village and town and royal family.
They told the king, and he said to them : " Good, go and
fell the tree at once." But they could not do this without
making the customary offerings to the tree-god living
there, and asking him to depart. So they made offerings
of flowers and branches and lighted lamps, and said to the
tree : " On the seventh day from this we shall fell the tree, by
the king's command. Let any deva that may be dwelling in
the tree depart elsewhere, and not unto us be the blame ! "
The god that dwelt in the tree heard what they said, and
considered thus: "These craftsmen are agreed to fell my
tree. I myself shall perish when my home is destroyed.
All the young sal-trees round me will be destroyed as well,
in which many devas of my kith and kin are living. My
own death touches me not so nearly as the destruction of
my children, so let me, if possible, save their lives at least."
So at the hour of midnight the tree-god, divinely radiant,
entered the king's resplendent chamber, his glory lighting
up the whole room. The king was startled, and stammered
out : " What being art thou, so god-like and so full of
grief ? }! The deva-prince replied : " I am called in thy
realm, O king, the Lucky-tree; for sixty thousand years
all men have loved and worshipped me. Many a house
and many a town, many a palace, too, they made, yet never
did me wrong; honour thou me, even as did they, O
king ! " But the king answered that such a tree was just
what he needed for his palace, a trunk so fine and tall and
straight; and in that palace, said he, "thou shalt long
256

The Hare-Mark on the Moon

endure, admired of all who behold thee." The tree-god
answered : " If it must be so, then I have one boon to ask :
Cut first the top, the middle next, and then the root of
me." The king protested that this was a more painful
death than to be felled entire. "O forest lord," he said,
" what gain is thine thus to be cut limb from limb and
piece by piece? " To which the Lucky-tree replied : " There
is a good reason for my wish : my kith and kin have
grown up round me, beneath my shade, and I should crush
them if I fall entire upon them, and they would grieve
exceedingly."

At this the king was deeply moved, and wondered
at the tree-god's noble thought, and lifting his hands in
salutation, he said : " O Lucky-tree, O forest lord, as
thou wouldst save thy kindred, so shall I spare thee ; so

fear nothing."

Then the tree-god gave the king good counsel and went
his way; and the king next day gave generous alms, and
ruled as became a king until the time came for his departure
to the heavenly world.

The Hare-Mark on the Moon

Once upon a time, when Brahmadatta was king of Benares,
the future Buddha was born as a hare and lived in a
wood. He had three friends, a monkey, a jackal, and an
otter; all these animals were very wise. The hare used to
preach to the others, exhorting them to give alms and
keep the fast-days. On one of these fast- days the hare
and his friends were seeking their food as usual; the otter
found some fish, the jackal some meat, the monkey some
mangoes. But the hare, as he lay in his form before
going out to eat his grass, reflected that if anyone should
ask him for a gift of food, grass would be useless. As he

R 257

Myths of the Hindus @§f Buddhists

had no grain or meat he made up his mind to give up his
own body if anyone asked him for food.
Now when any wonderful thing such as this takes place on
earth, the throne of Sakra in Heaven grows hot. Sakra
looked down to see what was happening, and perceiving the
hare, determined to test his virtue. He took the shape of
a Brahman, and went first to the otter and asked for food.
The otter offered him fish. The jackal and the monkey inturn
offered him meat and fruit. Sakra declined all these offers
and said that he would return next day. Then he went to the
hare, who was overjoyed at the chance of giving himself
in alms. " Brahman," said he, " to-day I will give such
alms as I never gave before ; gather wood and prepare a
fire and tell me when it is ready." When Sakra heard this
he made a heap of live coals and told the hare that all was
ready; then the hare, who would some day be a Buddha,
came and sprang into the fire, as happy as a royal flamingo
alighting in a bed of water-lilies. But the fire did not
burn — it seemed as cold as the air above the clouds. At
once he inquired of the disguised Sakra what this might
mean. Sakra replied that he was indeed no Brahman, but
had come down from Heaven to test the hare's generosity.
The hare replied : " Sakra, your efforts are wasted ; every
creature alive might try me in turn, and none could find in
me any unwillingness to give."

Then Sakra answered: "Wise hare, let your virtue be
proclaimed to the end of this world-cycle." Taking a
mountain, he squeezed it, and holding the hare under his
arm, he drew an outline picture of him on the moon, using
the juice of the mountain for his ink. Then he put down
the hare on some tender grass in the wood and departed
to his own heaven. And that is why there is now a hare
in the moon.
258

Santusita
Santusita

The last incarnation of the Buddha-elect of this age was
as King Vessantara, concerning whose perfection in alms-
giving a long Jdtaka is related. After reigning for many
years the Buddha-elect passed away to the Tusita heaven,
to await his final birth amongst men. It should be under-
stood that a Buddha-elect shortens his stay in the god-
world between each incarnation as much as possible,
though his merit, of course, entitles him to lengthy resi-
dence there ; indeed, he might have attained Nirvana at
the time of his first assurance of future Buddhahood had
he not chosen constant rebirth in this world for the sake
of creatures. But for these sacrifices the Bodhisattva
(Buddha-elect) has some compensations; in itself the
attainment of Buddhahood is a great incentive, a feat
likened to the difficult ascent of a man to the top of a
tree to pluck its fruit. Again, a Bodhisattva is never born
in any hell nor in a degraded or deformed shape. Above
all, the pain of constant sacrifice is overpowered by the
joy of looking forward to the greatness of the reward,
the attainment of power to enlighten others.
When born in any heaven the Buddha-elect can exercise
his peculiar power of incarnation at will ; he lies down
upon a couch and "dies," being reborn on earth in such
place and manner as he determines. Previous to his last
incarnation, contrary to custom he lingered for a long time
in the Tusita heaven, where he was known as Santusita ;
and when at last the devas perceived that he was about to
be reborn, they gathered round him with congratulations.
Vanishing from there, he was conceived in the womb of
Mahamaya, wife of Suddhodana, the Shakya king of
Kapilavastu. Misconception was miraculous, taking place

259

Myth

s of the Hindus <@f Buddhists

in a dream. Mahamaya was translated by the devas of
the four quarters to the Himalayas, and there bathed and
ceremonially purified by their four queens. Then the
Bodhisattva appeared to her, like a moonlit cloud, coming
from the north, holding a lotus in his hand, or, ;as some
say, in the form of a white elephant. This appearance
approached the queen and circumambulated her thrice;
at that moment, Santusita, who had followed the course of
the dream, disappeared from the presence of the devas and
entered the womb of Mahamaya. At this moment great
wonders took place : the ten thousand spheres thrilled
at once, the fires of Hell were quenched, instruments of
music played untouched, the flowing of rivers ceased (as
if to stand and behold the Bodhisattva), and trees and herbs
burst into flower, even beams of dry wood bore lotus blooms.
Next day the queen's dream was interpreted by sixty-four
Brahmans, who announced that she would have a son
who would become either a Universal Emperor or a
Supreme Buddha. For nine months Mahamaya was
guarded by the devas of the four quarters and forty
thousand devas of other worlds. Meanwhile her body
was transparent, so that the child could be distinctly seen,
like an image enclosed in a crystal casket. At the con-
clusion of ten lunar months Mahamaya set out to visit her
parents, riding in a golden litter. On the way she stopped
to rest in a garden of sal-trees, called Lumbini ; and while
resting there the Buddha was born, without pain or suffer-
ing. The child was received by Brahma, and from him
by the four devas, and from them by the nobles attendant
on the queen ; but at once he stepped to the ground, and
on the spot first touched by his feet there sprang up a
lotus. On the same day were born Yashodhara Devi,
who afterwards became his wife ; the horse Kantaka, upon
260

The Guarding of Siddhartha

which he fled from the city when he went forth to seek for
wisdom ; his charioteer, Channa, who accompanied him
on that occasion; Ananda, his favourite disciple; and the
bo-tree under which he attained enlightenment.

The Guarding of Siddhartha

Five days after his birth the young prince was named
Siddhartha, and on the seventh his mother died. When
he was twelve years old the king took counsel with his
Brahmans, who informed him that the prince would
become an ascetic, as the result of seeing old age, sickness,
death, and a hermit. The king desired to avoid this
event, saying to himself : " I do not wish my son to become
a Buddha, as in so doing he will be exposed to great
danger from the attacks of Mara ; let him rather become
a Universal Emperor." The king therefore took every pre-
caution to keep him faraway from the " four signs," having
three guarded palaces built, where every delight abounded,
and sorrow and death might not even be mentioned.
The raja, moreover, thought that a sure way to attach the
prince to his royal estate would be to find him a wife.
In order to discover secretly some princess who might
awaken his love the king had made a number of splendid
jewels, and announced that on a certain day the prince
would bestow these one by one upon the noble ladies of
the land. When all the gifts had been bestowed, there
came one lady more, whose name was Yashodhara,
daughter of the minister Mahanama. She asked the
prince if he had no gift for her, and he, meeting her eyes,
gave her his own costly signet-ring. The king was duly
informed of the glances exchanged, and he sent to
Mahanama to ask his daughter in marriage for the prince.
It was, however, a rule amongst the Shakya nobles that

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Myths of the Hindus <^f Buddhists

the fairest maidens could be given only to those who proved
themselves victors in martial exercises. "And I fear," he
said, " that this delicately nurtured prince may not be expert
in archery or wrestling." However, a day was appointed
for the trial, and the young nobles came with the prince
to compete for the hand of Yashodhara. There was first
a competition in literary and mathematical lore, and then
in archery. Each of the young nobles did well ; but the
prince, using a sacred bow handed down from his grand-
father's time, which none else could string, much less
draw, easily surpassed them, and he excelled in turn in
riding, swordsmanship, and wrestling. Thus he won
Yashodhara, and he lived with her in the beautiful palace
made by his father, guarded from all knowledge of suffering
and death. About the palace was a great garden with a
triple wall, each wall with a single gate, well guarded by
many soldiers.

Meanwhile the devas reflected that time was passing, and
the Great One ought no longer to linger amid the pleasures
of the palace, but must go forth on his mission. They
therefore filled all space with this thought, " It is time to
go forth," so that it reached the mind of the prince ; and
at the same time the music of the singers and the gestures
of the dancers assumed a new meaning, and seemed to tell
no more of sensuous delights, but of the impermanence
and vanity of every object of desire. The songs of the
musicians seemed to call to the prince to leave the palace
and see the world; so he sent for his charioteer, and
announced that he wished to visit the city. When the
raja heard this he ordered the city to be swept and gar-
nished and made ready for the prince's visit, and no old
or infirm person nor any inauspicious object was to be
left in view. But all these precautions were in vain ; for
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The Guarding of Siddhartha

a deva appeared before him as he drove through the
streets, in the form of a tottering old man, bent with sick-
ness and age, short of breath, and wrinkled. The prince
inquired the meaning of this strange sight, and his
charioteer replied: "This is an old man." The prince
again asked : "What is the meaning of this word 'old'?'1
and the charioteer explained that the man's bodily powers
were now impaired by long years, and he might die at any
moment. Then the prince asked again : " Is this man one
only, or does this fate come to all alike, and must I also
become old?" And when he was informed that it was
even so, he would see no more that day, but returned to
the palace to reflect on so strange a thing and to bethink
him if there were no way of escape.

Another day the prince drove out again, and in the same
way beheld a man very ill; and still another day he
beheld a corpse. "Must I also die?'3 he asked, and
learnt that it was even so. On another day still, the
prince drove out and beheld a begging monk, and con-
versed with him ; the yogi explained that he had left the
world to seek equanimity, to have done with hatred and
love, to attain freedom for self. The prince was deeply
affected and worshipped the wandering beggar, and
returning home, prayed his father's leave to go forth alone
in the same fashion, for, he said : " All worldly things, O
king, are changeable and impermanent." The old king
was thunderstruck and could but weep bitterly ; and when
the prince had retired he redoubled the guard about
the palace and the delights within it, and, indeed, the
whole city strove to prevent the prince from leaving his
home.

26

Myths of the Hindus & Buddhists

The Departure of Siddhartha

About this time Yashodhara bore a son to Prince
Siddhartha, and he was named Rahula. But not even
this new tie could dissuade the prince from his purpose,
and there came a night when the devas called upon him to
depart. He beheld for the last time Yashodhara sleeping,
with one hand resting on the baby's head, so that he could
not even lift it in his arms for fear of waking her ; leaving
them both, he lifted the jewelled net that divided the
chamber from the outer hall, and passing slowly through
the outer rooms, he paused at the eastern door, and
invoked all the Buddhas and stood with lifted head
surveying the sky with its countless stars. Then Sakra
and the guardian devas of the four quarters, and innumer-
able devas from the heavens, surrounded him and chanted :
" Holy Prince, the time has come to seek the Highest Law
of Life." Then he reflected : " Now all the devas have
come down to earth to confirm my resolution. I will go : the
time has come." Then he sent for Channa, his charioteer,
and for his horse, born the same day as himself. So
Channa brought the horse, splendidly caparisoned, and he
neighed with joy; then the prince mounted him, making
a vow that it should be for the last time. The devas
lifted Kantaka's feet from the ground that he might make
no noise, and when they came to the gates each opened
silently of itself. Thus Prince Siddhartha left the palace
and the city, followed by hosts of angels lighting up the
path and scattering flowers before him.
Channa strove continually to dissuade the prince from
his purpose, praying him rather to become a Universal
Emperor. But the prince knew that he would attain
Perfect Enlightenment, and would have preferred any
264

XX

DEPARTURE OF PRINCE S1DDHARTHA

NATII TAGORK
'</!/<' 264

Myths of the Hindus & Buddhists

the idea of the boundless and illimitable shall be realized,
but not talked of." From Alara's hermitage he proceeded
to Rajagriha, and was welcomed there by King Bimbisara.
This king endeavoured to persuade the prince to abandon
his wandering life ; but he would not hear of it, and pro-
ceeded farther to a village near Gaya and took up his
abode in a neighbouring wood, eating daily a modicum of
millet seed, just sufficient to maintain life. Then his skin
became wrinkled, his flesh fell away, and his eyes grew
hollow, and all those who beheld him felt a strange feeling
of fear and reverence because of these austerities.
During all these years his father, Suddhodana, sent
messengers from time to time praying his son to return,
and setting before him every argument and inducement ;
they came also to Gaya, when the prince was at the point
of death; but he would have none of their sayings, and
gave them this order, if he should die before attaining
Perfect Enlightenment, to take back his bones to
Kapilavastuandsay : "These are the relics of a man who
died in the fixed prosecution of his resolve."
But the prince found that these austerities benefited nothing ;
rather he experienced less of the illumination of wisdom than
heretofore. He resolved, therefore, to nourish his body, and
accepted food and attention. The story is told, in particular,
of one Sujata, a daughter of a village lord, who was fore-
warned by an angel, and prepared food as follows : she col-
lected a thousand cows, and with their milk fed five hundred
others, and with theirs two hundred and fifty others, and
so on down to fifteen cows, and then, mixing their milk
with rice, she prepared a dish of the greatest purity and
delicacy. When the Bodhisattva went into the village to
beg for food she offered him this rice-milk on a golden
dish, and it seemed to him a good omen. He took the
266

The Wanderings of Siddhartha

food and went out of the village and bathed in a river,
and would have crossed to the other side, but the current
carried him away, and had it not been that a deva
dwelling in a certain great tree on the farther bank
stretched out his jewelled arm to draw him to land, he
would have been drowned. He reached the shore, how-
ever, and sat down to take his meal ; after which he cast
the golden dish into the river, where it was caught by a
naga, who took it to his palace. Sakra, however, in the
form of a garuda,1 snatched it from the naga's hand and
carried it to the Tiisita heavens.

Meanwhile the Bodhisattva proceeded toward the Wisdom-
tree, beneath which the previous Buddhas had attained
enlightenment. As he walked along the forest path
hundreds of kingfishers approached him and, circling
thrice about him, followed ; after them came five hundred
peacocks and other birds and beasts ; so that he walked
on surrounded by devas, nagas, asuras, and creatures of
every kind towards the Tree of Wisdom.
A naga king who dwelt near the path and was very old,
having seen more than one of the former Buddhas come
by that way, chanted his praise ; and his wife, with count-
less snake-girls, welcomed him with flags and flowers and
jewelled ornaments, and kept up a perpetual song of praise.
The devas of the Worlds of Form hung flags and banners
on the Wisdom-tree and on the trees that led to it, so
that the Bodhisattva might find the way easily. As
he went he reflected that not only this host of friendly
beings, but also Mara, the evil one, should witness his
victory ; and this thought, like a ray of glory from his brow-
spot, penetrated to Mara's abode, and brought him dreams
and portents. A messenger came also in haste to Mara
1 A mythical bird, hereditary enemy of serpents (nagas).

267

Myths of the Hindus & Buddhists

warning him of Bodhisattva's approach to the Wisdom-tree.
Then Mara assembled his army. A horrible sight was
that. There were some with a hundred thousand mouths,
some with heads or hands or eyes or feet misshapen,
some with fiery tongues, some devouring serpents, some
drinking blood, others pot-bellied and bandy-legged, and all
with spears and bows and clubs and weapons and armour of
every sort. All these marched toward the Wisdom-tree.

The Wisdom-Tree

The Bodhisattva, however, approached the tree, shining
like a mountain of pure gold, and took his seat on its
eastern side, vowing never to rise again till he had attained
enlightenment. Then the earth quaked six times. Then
Mara took the form of a messenger arriving post-haste
from Kapilavastu with the news that Devadatta, Buddha's
cousin, had usurped the government and was practising
every sort of cruelty and tyranny, and praying the Bodhi-
sattva to return and restore good government and order.
But he reflected that Devadatta acted so from lust and
malice, and the Shakya princes permitted it only from
cowardice, and thus reflecting upon human weakness, the
Bodhisattva was all the more determined to attain to
something higher and better.

Meanwhile the deva of the Wisdom-tree rejoiced, and
cast her jewels before his feet, and prayed him to per-
severe. The devas of other trees came to inquire of her
who was the glorious being seated there; and when she
informed them that it was the Bodhisattva they cast down
flowers and perfumes about him, and exhorted him by
words and songs to go forward. Then Mara ordered his
three beautiful daughters to tempt the Bodhisattva in
every way, and they went to sing and dance before him.
268

The Defeat of Mara

They wooed him with song and dance and every artifice of
love; but he remained unchanged in face or mind, like a
lily resting on quiet waters, and firm as Mount Meru, like
the iron walls that gird the universe. Then they argued
with him, depicting the pleasures and duties of worldly
life, and the difficulty and danger of the search for
wisdom ; but he answered :

Pleasure is brief as the lightning flask —

Why should I, then, covet the pleasures you describe?

And Mara's daughters, recognizing their failure, left him
with a prayer for his success :

That ivhich your heart desires may you attain !
And finding for yourself deliverance, deliver all.

The Defeat of Mara

Then Mara himself engaged in argument; and when he
also was unsuccessful, he led on his demon army to the
attack. All the devas were terrified and fled away, leav-
ing the Bodhisattva alone. Of every shape, kind, and colour,
uttering every unearthly sound, filling the air with darkness
and shaking the ground, the horrid army advanced with
threatening gestures toward the Bodhisattva ; but the
spears stuck to their hands, their limbs were paralysed, and
though they would have ground him to dust or burnt
him with fiery tongues, they could not hurt so much as a
hair; he sat unmoved, while the weapons showered upon
him fell at his feet as flowers. Mara exhausted every
resource, and when all had failed he took up his terrible
discus, and mounting the elephant Cloud-mountain, him-
self approached the prince. Now this weapon, if it were
thrown against Mount Meru, would cut it in twain like a

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Myths of the Hindus SP Buddhists

bamboo ; if it were thrown into the sky, it would prevent
the falling of rain for twelve years ; yet it refused to touch
the Bodhisattva, but floated through the air like a dry
leaf and remained above his head like a garland of
flowers in the air. Then Mara was enraged like a fire
into which oil is poured again and again, and he came
close to the prince and bade him " Begone 1 " But he
answered : " This throne is mine by virtue of the merit I
have acquired in many long ages. How canst thou possess
it who have no merit? ' Then Mara boasted : " My merit
is greater than thine," and called his army to witness, and
all his warriors called out: "We witness," so that a sound
like the roar of the sea rose to the very sky. But Bodhi-
sattva replied: "Your witnesses are many and partial;
I have one and an impartial witness " ; and he stretched
out his hand from his robe like lightning from an orange
cloud and touched the earth and called on her to witness
to his merit. Then the Earth Goddess rose at his feet
and cried with a hundred thousand voices like the sound
of a cosmic drum : " I witness " ; and Mara's army fled
and returned to Hell like leaves that are scattered by the
wind. Cloud-mountain curled up his trunk and put his
tail between his legs and fled away. Mara himself fell
prostrate and made acknowledgment of the Bodhisattva's
power, and rose only to rush away and hide his shame;
for his mind was filled with sorrow to know all his efforts
had failed, and the prince would soon obtain enlighten-
ment and would preach the truth by which thousands of
creatures should reach Nirvana.

Perfectly Enlightened

The sun had not yet set when Mara was defeated. Buddha

remained seated beneath the Wisdom-tree. Gradually

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Perfectly Enlightened

through the night the enlightenment for which he sought
dawned in his heart : at the tenth hour he perceived the
exact conditions of all beings who have ever been in the
infinite and endless worlds; at the twentieth hour he
gained the divine insight by which all things far or near
appeared as if close at hand. Then he obtained the know-
ledge that unfolds the causes of the repetition of existence ;
then the privileges of the four paths and their fruition; and
at dawn of day he became a Supreme Buddha, the Perfectly
Enlightened. Then rays of six colours spread far and wide
from his shining body, penetrating to the uttermost bounds
of space and announcing the attainment of Budclhahood.
Not even a hundred thousand tongues could proclaim the
wonders that therewith were manifested.
Then the Buddha himself proclaimed his victory in a song
of triumph :

Through many diverse births I have passed
Seeking in vain the builder of the house.

Ah, house-framer, now I have seen thee !

Never again shalt thou build me a house.

I have broken thy rafters,

I have destroyed the king-post.

My mind is detached ;

Desire is extinguished.

Then Buddha remained seven days in meditation; for
seven days more he fixed his gaze on the Wisdom-tree ;
again he walked seven days rapt in thought upon a golden
ambulatory prepared by the devas ; then he sat for seven
days in a golden palace, where every event of the remainder
of his life became known to him and the whole of the
dharma became clear to his mind, from the first to the

271

Myths of the Hindus & Buddhists

last word of his teaching; in the fifth week he sat under
the tree Ajapala and experienced detachment (Nirvana) ;
during the sixth week he sat by the Lake Muchalinda,
where a naga of the same name sheltered him from
storms of rain; in the seventh week he sat in a grove
of Nyagrodha trees.

The Merchants

It was now forty-nine days since he had received the milk-
rice from Sujata. It so happened that two merchants were
passing through the forest with their caravan. For many
ages and in many lives they had desired the opportunity
to make some offering to a Buddha. In the same forest
was a devl — in fact, a dryad — who had once been their
relative : now, to fulfil their desire she caused the wheels
of their carts to stick fast in deep mud. The merchants
made an offering of lights and perfumes, and prayed to the
god whom they supposed responsible for the misfortune.
The devl appeared to them, commanded them to make an
offering of food to the Buddha, and released the wagons.
The merchants, overjoyed, made their way to him with
a gift of honey. Now Buddha had no alms-bowl, for
Brahma's bowl, given when Sujata brought the rice-milk,
had vanished, and the golden dish she herself had given
had been transported to Snake-land. Now, therefore, the
guardian gods of the four quarters appeared with emerald
bowls, and when Buddha would not accept these they offered
in turn bowls of stone. Then as each desired that his
own bowl might be accepted, the Buddha received the
four and made them appear like one. In that bowl he
received the honey, and in return he taught the triple
formula to the merchants, and they became lay-disciples.
They also received from him a lock of hair as a relic.
272

The Hermits of Benares

In the eighth week the Buddha seated himself under the
Ajapala tree, and there reflected that the doctrine is deep,
while men are neither good nor wise. It appeared to him
useless to proclaim the law to those who could not under-
stand it. But Brahma, perceiving this doubt, cried out :
" The world will perish ! " and the cry was echoed by the
devas of the wind and rain and by all other brahmas and
devas innumerable. Then Brahma appeared before the
Buddha and said : " My lord, the Buddhahood is hard to
obtain ; but you have obtained it that you might release
the beings of the world from existence ; therefore proclaim
the law that this may come to pass. O wise one, let the
dharma be taught ! ' Then Buddha agreed that it should

o o

be so, and looked about for one to whom he should first
preach. He thought first of two of his old disciples, but
he perceived that they were now dead. He therefore set
out for Benares, intending to instruct the five hermits with
whom he had formerly practised austerities.

The Hermits of Benares

When the five hermits saw him from afar they said :
"Siddhartha has recovered his strength and beauty; he
comes to us, having failed to accomplish the penance. As
he is of royal birth, let us offer him a seat, but we will
not rise or go to meet him." Buddha perceived their
thoughts and directed his loving-kindness towards them.
Immediately, just as a withered leaf is helplessly swept
away in a torrent, so they helplessly, overcome by the
force of his love, rose and went to do him honour. They
washed his feet and inquired of his welfare, and he
informed them that he was now become a Supreme
Buddha. Then the whole universe rejoiced, knowing
that the Law would be preached for the first time. The

s 273

Myths of the Hindus & Buddhists

evening, like a beautiful lady, came to worship him ; Meru
danced for joy ; the seven mountain ranges bowed before
him ; and the beings of every world assembled to receive
the nectar of the good doctrine. They stood in circles,
ever more and more crowded by fresh arrivals, till at last
they were so close that a hundred thousand devas occupied
a space no more than the point of a needle ; all the heavens
of the devas and brahmas were emptied. The sound was
like that of a storm, but when the lords of the various
heavens blew their conchs there was utter silence. Then
Buddha opened his mouth.

" There are two things," he said, " that must be avoided
by one who becomes a hermit, viz. wrong desires and
mortification of the body." This was the subject-matter
of the first discourse, and it seemed to each hearer that it
was spoken in his own tongue, and every kind of animal
heard him with the same impression. Myriads of devas
entered the first and the second and third and fourth paths.

The Preaching of Buddha

From that time onward Buddha turned the Wheel of the
Law — that is to say, he preached the Good Doctrine to all
who heard him. He converted the worshippers of fire by
many miracles ; Bhlmasaha, king of Rajagriha, became his
disciple. Buddha also visited his native city. This was
the manner of the visit. King Suddhodhana, hearing of
the Buddhaship of his son, sent an embassy of noblemen
asking him to visit Kapilavastu ; but all the nobles, hearing
the Buddha's doctrine, became disciples and remained
with him. The same thing happened with many others.
At last the king sent a most trusted messenger, the noble
Kaluda, who had been Buddha's playfellow from infancy.
He also became a disciple, but when the spring season
274

The Preaching of Buddha

came, and the roads grew green, and the trees blossomed,
he went to the Buddha and began to speak of Kapilavastu.
" Your father looks out for your coming," he said, " as
the water-lily looks for the rising sun; and the queens
expect you, as the night-lily expects the moon." Buddha
perceived that the time had come when it would be proper
for him to visit his native city. The king prepared a
beautiful garden for his comfort. At last he arrived,
surrounded by no less than twenty thousand priests, his
disciples. At first the Shakya princes would not do him
homage; but he rose into the air, and displayed first the
issuing of streams of water from his body, extending over
the whole of the ten thousand worlds, and sprinkling all
who desired it; then the issuing of fire, which extended
throughout the whole universe, but burnt not so much as
a cobweb. Other wonders he showed ; then Suddhodhana
worshipped his son, saying :

" My lord, my Buddha, my Prince Siddhartha, though I
am indeed thy father, never again shall I call thee my
child ; I am not worthy to be thy slave. Again and again
I worship thee. And were I to offer thee my kingdom,
thou wouldst but account it as ashes." When the king
bowed low the princes also made their obeisance, like the
bending of a forest of bamboos before the wind.
The next day the Buddha proceeded on foot to the city to
ask for alms. At every step there arose a lotus-flower
beneath his feet, and vanished as he passed on ; rays of
light arose from his head and mouth; and because of
these wonders all citizens came forth to meet him. All
were astonished, for as yet this manner of asking alms was
unknown. When Yashodara heard of it she came to the
palace door and worshipped him, and said : " O Sid-
dhartha, that night Rahula was born thou didst go away in

275

Myths of the Hindus & Buddhists

silence and rejectedst thy kingdom ; now hast thou a more
glorious kingdom instead." The king remonstrated with
Buddha for seeking his food in such a manner ; but he
replied : " It is the custom of my race," meaning of all
the former Buddhas. Then he addressed the king and
taught him the Law, so that he entered the first and
second paths, becoming the Buddha's disciple.

The Princess is comforted

The king then sent to inform Yashodara that she might
also come to worship Siddhartha. Buddha, however,
proceeded to her palace ; as he went he informed his
disciples Seriyut and Mugalana that the princess would
obtain Release. "She grieves for me," he said, "and her
heart will break if her sorrow be suppressed. She will
indeed cling to my feet, but do not hinder her, for the end
will be that she and her companions will embrace the Law."
When Yashodara heard that the Buddha was coming she
cut off her hair and went in humble garments to meet him,
followed by five hundred of her ladies. Because of her
abounding love, she was like an overflowing vessel and
might not contain herself, but, forgetting that she was
only a woman, she fell at the Buddha's feet and clung to
him, weeping. But recollecting that her father-in-law was
present, she presently rose and stood a little apart. Indeed,
not even Brahma may touch the body of a Buddha ; but he
suffered Yashodara to do so. The king spoke of her
faithfulness. "This is no sudden expression of her love,"
he said ; " for all these seven years she has done what thou
hast done. When she heard that thou didst shave thy
head, or put on mean garments, or didst eat only at
appointed times and from an earthen bowl, she did the
same, and has refused every offer of remarriage ; therefore
276

XXI
BUDDHA AS MENDICANT

ABANINDRO NATH TAGORK
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Myths of the Hindus & Buddhists

Indra blowing his conch. On the other golden ladder
proceeded the devas with instruments of music; and on
the silver ladder the brahmas, carrying umbrellas. Thus
Buddha returned to his own hermitage.

Buddha prevents a IVar

Upon a certain occasion Buddha prevented a war which
was on the point of breaking out between the Shakyas
and the Kolis. Between the cities of Kapilavastu and
Koli ran the river Rohini ; across this river a dam had
been built which enabled the people of both countries to
irrigate their fields. It so happened that there was a great
drought, and the husbandmen on each side claimed the
sole right to the little water that remained. The rival
claimants called each other by the worst possible names ;
and the matter, coming to the ears of the princes of each
country, much exaggerated by rumour, led to the outbreak
of war, and matters had gone so far that the armies of the
Shakyas and the Kolis were encamped over against each
other on opposite banks of the diminished river. At this
crisis Buddha perceived what was going on, and proceeding
through the air, at the same time making himself visible,
he arrived at the place of battle. The Shakyas threw down
their weapons out of respect for him whom they regarded
as the jewel of their race, and the Kolis followed their
example. Buddha inquired if they were assembled for a
water-festival, and being informed that it was for battle,
asked the cause. The princes said that they were not
quite sure, but would inquire of the generals ; they in turn
asked their under-officers, and so on downward until it
came to the original husbandmen. When Buddha was
informed of the cause he asked the value of water, and
being told that it was very little, he asked what was the
278

The Admission of Women

value of men, and was told that it was very great. " Why
then," he asked, " do you propose to throw away that
which is of great value for the sake of that of little value ? "
This convincing argument sufficed to end the matter.
At the same time it was resolved that two hundred and
fifty princes of each party should become disciples of
Buddha. They did so unwillingly and not of their own
choice. Their wives also no sooner heard of it than they
complained bitterly. Buddha, however, was able to prevail
upon the princes to think better of it, and it was not long
before they entered the paths to Release and became
Arhats. They remained quite indifferent when their
wives again sent messages imploring them to return
home.

The Admission of Women

This matter led to the first admission of women to the
order of priesthood — the wives of the five hundred
princes, together with the queen-mother PrajapatI, co-wife
with MayadevI and now widow of Suddhodhana, who had
lately died. She requested that they might be admitted
to the order of priesthood. Buddha refused her request
three times, after which she did not like to ask again.
After returning home, however, the ladies determined to
act more vigorously; they cut off their hair, assumed
mean garments, and set out on foot for the place where
Buddha was residing. They, who had been accustomed
to walk on smooth marble and to be protected from the
heat of the sun and the violence of the wind, were soon
exhausted, and only reached the hermitage in a quite help-
less and fainting condition. Again PrajapatI asked to be
admitted. Ananda now pleaded for them on account of
the hardships they had endured. Buddha still refused.

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Myths of the Hindus & Buddhists

Then Ananda inquired whether a woman, if admitted,
could enter the paths and attain Release. Buddha could
only reply by asking if Buddhas were born in the world
solely for the benefit of men. "Thejway is open for
women as for men," he said. Again Ananda reminded
him that on a former occasion he had announced that at a
later time women would be admitted. Buddha then saw
that the time had come to establish the order of nuns.
His reluctance had been caused from his knowledge that
the doing so would lead to doubts and scandal spoken of
his order by those who were not yet his followers.

Devadatta plots Evil

The ministry of Buddha was not entirely unopposed. Not
only were Brahman philosophers often his keen opponents
in controversy, but his cousin Devadatta, who through
countless past births had been his bitter enemy, even
attempted to murder him. Though Devadatta by medita-
tion and asceticism had attained great powers, yet owing
to his evil nature, these powers, so far from helping him
toward Release, involved him in utter ruin. He established
himself at the court of the king of Sewet, with five
hundred monks of his own, and, supported by Prince
Ajasat, obtained much influence. By Devadatta's advice
Ajasat first attempted to murder his father by violence,
and afterward starved him to death, in order to obtain
the kingdom for himself. Not long after the accession of
Ajasat Devadatta asked for a band of five hundred archers
to kill Buddha. He chose thirty-one of these, and ordered
the first to slay Buddha, the next two to slay the first, the
next four to slay the two, and the last sixteen he intended
to slay himself, in order that the matter might be kept
secret. Buddha, however, though well aware of their
280

Devadatta plots Evil

intentions, received the first and all the other archers in
turn very kindly, and preached to them, so that they
entered on the path to Release and became priests. On
another occasion Devadatta himself projected a great rock
at Buddha as he was walking below a high cliff, but it
broke into two pieces and merely inflicted an insignificant
wound on Buddha's foot.

Devadatta next laid a deeper plot. There was a fierce
elephant named Malagiri, accustomed to drink every day
eight measures of beer. Devadatta commanded that on
a certain day he should receive sixteen measures ; a royal
proclamation was also issued to the intent that no persons
should remain in the streets; it was hoped thus that the
elephant would destroy the Buddha as he went out in
search of alms. News of this reached him in good time,
but he would not change his custom ; and next day all the
balconies were lined with friends and enemies of Buddha,
the former eager to behold his victory, the latter expect-
ing his death. When Buddha approached, the elephant
was loosed, and soon began to destroy the houses and show
its evil temper in other ways. The friars entreated Buddha
to escape, as the elephant was evidently unacquainted with
his merit. Then many of the friars asked to be allowed
to stand before Buddha to protect him ; but he replied
that his own power was one thing, that of the disciples
another. When at last Ananda took it upon himself to go
in front, Buddha by will-power compelled him to remain
behind. Presently a little child ran out of a house, and
the elephant was about to kill her; but Buddha called
out : " You were not intended to attack anyone but me ;
do not waste your strength on anyone else." But when
the elephant beheld Buddha all its fury abated, and it
approached him in the gentlest way and kneeled to him.

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Myths of the Hindus <8f Buddhists

Buddha charged the creature never to hurt anyone again,
but to be kind to all ; and the elephant repeated the five
commandments aloud in the presence of all the people;
indeed, had he not been a four-legged creature he might
have entered the path to Release. When the people saw
this wonder the noise of clapping and shouting was like
the sea or the thunder. They covered the elephant with
jewels, and eighty-four thousand people entered the path.
Not long after this Ajasat was converted and became
a supporter of Buddha's party. When Ajasat departed
from the monastery after this event Buddha remarked :
" Had not the king murdered his father he might to-day
have entered the first path. As it is, he will be saved from
the lowest hell, where otherwise he must have remained a
whole age. He will spend sixty thousand years in the
other hells ; then after long ages spent with the gods he will
be born on earth and become a private Buddha."
Devadatta was now in disgrace, but hated Buddha all the
more. However, he collected another band of disciples,
five hundred in number. But Buddha sent two of his
wisest followers to preach to those of Devadatta ; and
while he slept they all departed to follow Buddha. Deva-
datta then fell ill, and remained so for nine months ; after
which he determined to go and seek Buddha's forgiveness.
Buddha felt no ill-will toward Devadatta ; but he informed
the friars : " Devadatta will not see the Buddha ; so great
are his crimes that not even a thousand Buddhas could save
him." Devadatta, borne in his palanquin, came nearer
and nearer to Buddha's monastery ; but when he set foot
to the ground at the entrance flames rose up from the
lowest hell and wrapped his body in their folds, first his
feet, then his middle, then his shoulders. He cried out to
Buddha for help and repeated a verse of a hymn, by which
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Buddha's Final Release

he accepted the three gems, the Buddha, the Law, and the
Church ; and this will help him eventually, though he none
the less went to Hell and received a body of fire sixteen
hundred miles in height.

Buddha s Final Release

This was the manner of Buddha's death, called Parinirvdna,
or Final Release. In the forty-fifth year of his ministry
the Buddha suffered from a severe illness, and declared
that he would not live long. While residing in the city
of Pawa he was entertained by a good smith named Chunda.
He prepared an offering of pork, which was the cause of
a sickness resulting in death. Buddha became very faint,
and though he set out for Kushinagara, had to rest many
times on the way. All this was endured that others might
be reminded that none are exempt from old age, decay, and
death. At last the Buddha reached the city, and there he
addressed Ananda as follows : " Inform the smith Chunda
that his offering will bring a great reward, for it will be the
immediate cause of my attaining Nirvana. There are,
indeed, two offerings which will bring great reward : one
was given by the lady Sujata before I reached the
supreme wisdom, the other has just now been made by
Chunda. These are the two foremost gifts." The Buddha
spoke thus lest Chunda should feel remorse, or should be
blamed by others ; but he had given strict orders that the
remainder of the offering was to be buried. Buddha lay
down on a couch in a grove of sal-trees near Kushinagara.
He sent a message informing the Malwa princes of his
arrival, knowing that their regret, if he died without their
once more beholding him, would be very great. Thus it
was that a great company of kings and princes, nobles and
ladies of the court, beside innumerable priests, and the

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Myths of the Hindus & Buddhists

devas and brahmas of the ten thousand worlds, assembled
about the Buddha's death-bed. All these wept and wrung
their hands, and bowed themselves to the ground in their
grief. This occasion has been made the subject of countless
pictures, similar in sentiment to the Christian Pietas.
Buddha inquired if the priests had any last questions to
put to him ; but as they had no doubts on any point they
remained silent. A Brahman of Kushinagara, however,
arrived, and desired to argue certain matters; Buddha would
not have him denied, and in the end he became a disciple.
None of his disciples was more stricken with grief than
Ananda. Buddha had given him instructions about his
burial and about the rules to be observed by the monks
and nuns. Then he said : " Now I depart to Nirvana ;
I leave with you my ordinances ; the elements of the all-
knowing one will indeed pass away, but the three gems
will remain." But Ananda broke down and wept bitterly.
Then Buddha continued : " O Ananda, do not let yourself
be troubled ; do not weep. Have I not taught you that we
must part from all that we hold most dear and pleasant?
No being soever born or created can overcome the ten-
dency to dissolution inherent in itself; a condition of
permanence is impossible. For a long time, Ananda, your
kindness in act and thought and speech has brought you
very near to me. You have always done well ; persevere,
and you, too, shall win to perfect freedom from this thirst
of life, this chain of ignorance." Then he turned to the
other mourners and commended Ananda to them. He said
also that the least of those present who had entered the
path to Release should never entirely fail, but should at last
prevail and reach Nirvana. After a pause he said again :
" Mendicants, I now impress it upon you that the parts and
powers of man must be dissolved ; work out your salvation
284

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XXII

THE FINAL RELEASE

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CHAPTER VI : SHIVA

The Supremacy of Shiva

THIS story is related by Brahma in answer to an
inquiry of the gods and rishis :
" In the night of Brahma, when all beings and all
worlds are resolved together in one equal and inseparable
stillness, I beheld the great Narayana, soul of the universe,
thousand-eyed, omniscient, Being and non-Being alike,
reclining on the formless waters, supported by the thou-
sand-headed serpent Infinite; and I, deluded by his
glamour, touched the eternal being with my hand and
asked : * Who art thou ? Speak.' Then he of the lotus-
eyes looked upon me with drowsy glance, then rose and
smiled, and said : 'Welcome, my child, thou shining grand-
sire.' But I took offence thereat and said : ' Dost thou,
O sinless god, like a teacher to a pupil, call me child,
who am the cause of creation and destruction, framer of
the myriad worlds, the source and soul of all ? Tell
me why dost thou thus speak foolish words to me?'
Then Vishnu answered : ' Knowest thou not that I am
Narayana, creator, preserver, and destroyer of the worlds,
the eternal male, the undying source and centre of the
universe ? For thou wert born from my own imperishable
body.'

" Now ensued an angry argument between us twain upon
that formless sea. Then for the ending of our contention
there appeared before us a glorious shining lingam, a fiery
pillar, like a hundred universe-consuming fires, without
beginning, middle, or end, incomparable, indescribable.
The divine Vishnu, bewildered by its thousand flames, said
unto me, who was as much astonished as himself : 'Let us
forthwith seek to know this fire's source. I will descend ;
286

Sati

do thou ascend with all thy power.' Then he became a
boar, like a mountain of blue collyrium, a thousand leagues
in width, with white sharp-pointed tusks, long-snouted,
loud-grunting, short of foot, victorious, strong, incom-
parable— and plunged below. For a thousand years he
sped thus downward, but found no base at all of the lingam.
Meanwhile I became a swan, white and fiery-eyed, with
wings on every side, swift as thought and as the wind ;
and I went upward for a thousand years, seeking to find
the pillar's end, but found it not. Then I returned and
met the great Vishnu, weary and astonished, on his upward
way.

" Then Shiva stood before us, and we whom his magic had
guiled bowed unto him, while there arose about on every
hand the articulate sound of ' Om? clear and lasting. To
him Narayana said : ' Happy has been our strife, thou
God of gods, forasmuch as thou hast appeared to end it.'
Then Shiva answered to Vishnu : ' Thou art indeed the
creator, preserver, and destroyer of the worlds ; do thou,
my child, maintain this world both moving and inert. For
I, the undivided Overlord, am three, am Brahma, Vishnu,
and Rudra, who create, maintain, destroy. Cherish this
Brahma, for he shall be born of thee in an ensuing age.
Then shall ye twain behold myself again.' Therewith the
Great God vanished. Thereafter has the worship of the
lingam been established in the three worlds."

Sati

Very long ago there was a chief of the gods named Daksha.
He married Prasuti, daughter of Manu ; she bore him
sixteen daughters, of whom the youngest, Sati, became
the wife of Shiva. This was a match unpleasing to her
father, for he had a grudge against Shiva, not only for

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Myths of the Hindus & Buddhists

his disreputable habits, but because Shiva, upon the
occasion of a festival to which he had been invited, did not
offer homage to Daksha. For this reason Daksha had
pronounced a curse upon Shiva, that he should receive no
portion of the offerings made to the gods. A Brahman
of Shiva's party, however, pronounced the contrary curse,
that Daksha should waste his life in material pleasures and
ceremonial observances and should have a face like a
goat.

Meanwhile SatI grew up and set her heart on Shiva,
worshipping him in secret. She became of marriageable
age, and her father held a swayamvara, or own-choice, for
her, to which he invited gods and princes from far and
near, except only Shiva. Then SatI was borne into the
great assembly, wreath in hand. But Shiva was nowhere
to be seen, amongst gods or men. Then in despair she
cast her wreath into the air, calling upon Shiva to receive
the garland ; and behold he stood in the midst of the
court with the wreath about his neck. Daksha had then
no choice but to complete the marriage ; and Shiva went
away with SatI to his home in Kailas.
This Kailas was far away beyond the white Himalayas,
and there Shiva dwelt in royal state, worshipped by gods
and rishis ; but more often he spent his time wandering
about the hill like a beggar, his body smeared with ashes,
and with SatI wearing ragged robes ; sometimes also he
was seen in the cremation grounds, surrounded by dancing
imps and taking part in horrid rites.

One day Daksha made arrangements for a great horse
sacrifice, and invited all the gods to come and share in the
offerings, omitting only Shiva. The chief offerings were
to be made to Vishnu. Presently SatI observed the
departure of the gods, as they set out to visit Daksha,
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Sati

and turning to her lord, she asked : " Whither, O lord,
are bound the gods, with Indra at their head ? for I wonder
what is toward." Then Mahadeva answered : " Shining
lady, the good patriarch Daksha has prepared a horse
sacrifice, and thither the gods repair." She asked him :
" Why dost thou not also go to this great ceremony ? "
He answered : " It has been contrived amongst the gods
that I should have no part in any such offerings as are
made at sacrifices." Then Devi was angry and she
exclaimed : " How can it be that he who dwells in every
being, he who is unapproachable in power and glory,
should be excluded from oblations ? What penance, what
gift shall I make that my lord, who transcends all thought,
should receive a share, a third or a half, of the oblation? '
Then Shiva smiled at Devi, pleased with her affection ; but
he said : "These offerings are of little moment to me, for
they sacrifice to me who chant the hymns of the Sdmaveda ;
my priests are those who offer the oblation of true
wisdom, where no officiating Brahman is needed ; that is
my portion." Devi answered : " It is not difficult to make
excuses before women. Howbeit, thou shouldst permit me
at least to go to my father's house on this occasion."
" Without invitation ? " he asked. " A daughter needs no
invitation to her father's house," she replied. "So be it,"
answered Mahadeva, "but know that ill will come of it;
for Daksha will insult me in your presence."
So Devi went to her father's house, and there she was
indeed received, but without honour, for she rode on Shiva's
bull and wore a beggar's dress. She protested against her
father's neglect of Shiva; but Daksha broke into angry
curses and derided the " king of goblins," the " beggar,"
the "ash-man," the long-haired yogi. Sati answered her
father : " Shiva is the friend of all ; no one but you speaks

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Myths of the Hindus & Buddhists

ill of him. All that thou sayest the devas know, and yet
adore him. But a wife, when her lord is reviled, if she
cannot slay the evil speakers, must leave the place, closing
her ears with her hands, or, if she have power, should sur-
render her life. This I shall do, for I am ashamed to own this
body to such as thee." Then SatI released the inward
consuming fire and fell dead at Daksha's feet.

The Anger of Shiva

Narada bore the news to Shiva. He burned with anger*
and tore from his head a lock of hair, glowing with
energy, and cast it upon the earth. The terrible demon
Vlrabhadra sprang from it ; his tall body reached the high
heavens, he was dark as the clouds, he had a thousand
arms, three burning eyes, and fiery hair ; he wore a garland
of skulls and carried terrible weapons. This demon bowed
at Shiva's feet and asked his will. He answered: "Lead
my army against Daksha and destroy his sacrifice ; fear
not the Brahmans, for thou art a portion of my very self."
Then this dread sending appeared with Shiva's ganas
in the midst of Daksha's assembly like a storm of wind.
They broke the sacrificial vessels, polluted the offerings,
and insulted the priests; finally Vlrabhadra cut off
Daksha's head, trampled on Indra, broke the staff of
Yama, and scattered the gods on every side ; then he
returned to Kailas. There Shiva sat unmoved, plunged
in the deepest thought, forgetful of what had passed.
The defeated gods sought Brahma and asked his counsel.
He, with Vishnu, had abstained from attending the festival,
for they had foreseen what would befall. Now Brahma
advised the gods to make their peace with Shiva, who
could destroy the universe at his will. Brahma himself
went with them to Kailas. They found Shiva plunged in
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Note on Daksha & Shiva

deep meditation in the garden of the kinnaras called
Fragrant, under a great pipal-tree a hundred leagues in
height, its branches spreading forty leagues on either side.
Brahma prayed him to pardon Daksha and to mend the
broken limbs of gods and rishis, "for," he said, "the
offerings are thine ; receive them and permit the sacrifice
to be completed." Then Shiva answered : " Daksha is but
a child ; I do not think of him as one who has committed
sin. His head, however, has been burnt; I shall bestow
on him a goat's head, and the broken limbs shall be made
whole." Then the devas thanked Shiva for his gentle-
ness, and invited him to the sacrifice. There Daksha
looked on him with reverence, the rite was duly performed,
and there also Vishnu appeared riding upon Garuda. He
spoke to Daksha, saying : " Only the unlearned deem my-
self and Shiva to be distinct; he, I, and Brahma are one,
assuming different names for the creation, preservation,
and destruction of the universe. We, as the triune Self,
pervade all creatures; the wise therefore regard all others
as themselves."

Then all the gods and rishis saluted Shiva and Vishnu
and Brahma, and departed to their places ; but Shiva
returned to Kailas and fell once more into his dream.

Note on Daksha and Shiva

It happens constantly in the history of Indian literature
that a new wave of theology becomes the occasion for a
recapitulation of an older theory of the origin of the
universe. This fact is the good fortune of later students,
for without it we should have had no clue whatever in a
majority of cases to the ancient conceptions. Of such an
order, we may take it, is the story of Daksha. It was
held by the promulgators of Aryan and Sanskritic views

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Myths of the Hindus & Buddhists

that Brahma had, vaguely speaking, been the creator of
the worlds. But amongst those to whom he was sacred
there grew up, we must remember, the philosophy of the
inherent evil and duality of material existence. And with
the perfecting of this theory the name of a new god, Shiva
or Mahadeva, embodying spiritual enlightenment, became
popular. Now what part could have been played, in the
evolution of the cosmos, by these different divinities?
This was a world in which good brought forth evil, and evil
brought forth good, and good without evil was a mere
contradiction in terms. How, then, could the Great God
be made responsible for anything so disastrous ? Plainly,
he could not. So the myth was elaborated that Brahma
had at first created four beautiful youths to be the pro-
genitors of mankind, and they had sat down to worship on
the banks of Lake Manasarovara. Suddenly there came
to them Shiva in the form of a great swan — the prototype
of the Paramahamsa, or supreme swan, the title of the
emancipated soul — who swam hither and thither, warning
them that the world about them was an illusion and a
bondage, and that their one way of escape lay in refusing
to become fathers. The young men heard and understood,
and, plunging into meditation, they remained on the shores
of the divine lake, useless for any of the purposes of the
world. Then Brahma created the eight lords of creation,
the Prajapatis, and they it was who made up the muddle
that is called this world.

The history of ideas is perhaps the only history that can
be clearly followed out in India, but this is traceable with
a wonderful distinctness. At this point in the history of
Brahma, where he creates the Prajapatis, in a story whose
evident object it is to show the part played by Shiva in the
process of creation, it is obvious that we are suddenly
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Note on Daksha & Shiva

taking on board the whole of a more ancient cosmogony.
The converse fact, that the gods of that mythology are
meeting for the first time with a new series of more
ethical and spiritual conceptions than have hitherto been
familiar to them, is equally indisputable as the story pro-
ceeds. One of the new Prajapatis has an established
conviction — incongruous enough in a new creation, but
not unnatural in a case of great seniority — that he himself
is Overlord of men and gods, and it is greatly to his
chagrin and disgust that he finds his rank and pretensions
ignored by that god who is known as Shiva or Mahadeva.
In this very fact of the suddenness of the offence given,
and the unexpectedness of the slight, we have an added
indication that we are here dealing with the introduction
of a new god into the Hindu pantheon. He is to be made
a member of its family circle by a device that is at once
old and eternally new. The chief Prajapati — Daksha by
name — out of wounded pride, conceives a violent feud
against Shiva, the Great God. But Daksha had a
daughter called Sati, who is the very incarnation of
womanly piety and devotion. This maiden's whole soul
is given up in secret to the worship and love of the Great
God. Now she is the last unmarried daughter of her
father, and the time for her wooing and betrothal cannot
be much longer delayed. It is announced, therefore, that
her Swayamvara — the ceremony of choosing her own
husband performed by a king's daughter — is about to be
held, and invitations are issued to all the eligible gods and
princes. Shiva alone is not invited, and to Shiva the
whole heart of Sat! is irrevocably given. On stepping
into the pavilion of the bridal choice, therefore, with the
marriage garland in her hand, Sat! makes a supreme
appeal. " If I be indeed Sati," she exclaims, throwing the

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Myths of the Hindus fi§P Buddhists

garland into the air, "then do thou, Shiva, receive my
garland ! " And immediately he was there in the midst
of them with her garland round his neck. The story of
the further development of the feud is related above.
Ancient as is now the story of the wedding of the daughter
of the older Lord of Creation with the new-comer amongst
the gods, it is clear at this point that Daksha was already
so old that the origin of his goat's head had been forgotten,
and was felt to require explanation by the world of the
day that accepted Shiva. To an age before the birth of
Buddhism he may have been familiar enough, but the
preaching of that faith throughout the length and breadth of
India must by this time have educated the people to demand-
ing moral and spiritual attributes in their deities instead
of a mere congeries of cosmic powers, and so trained they
came back, it would appear, to the conception of Daksha as
to something whose significance they had forgotten.

Suggestions of Earlier Myths

Traces of something still more ancient are to be seen in
the next act of this sacred drama, when Shiva, drunk with
sorrow, strides about the earth, all destroying, bearing the
form of the dead SatI on his back. The soil is dried up,
plants wither, harvests fail. All nature shudders under
the grief of the Great God. Then Vishnu, to save man-
kind, comes up behind Shiva and, hurling his discus time
after time, cuts the body of SatI to pieces till the Great
God, conscious that the weight is gone, retires alone to
Kailas to lose himself once more in his eternal medita-
tion. But the body of SatI has been hewn into fifty-two
dieces, and wherever a fragment touches earth a shrine of
mother-worship is established, and Shiva himself shines
forth before the suppliant as the guardian of that spot.
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Uma

This whole story brings vividly back to us the quest ot
Persephone by Demeter, the Great Goddess, that beautiful
Greek myth of the northern winter; but in the fifty-two
pieces of the body of Satl we are irresistibly reminded of
the seventy-two fragments of another dead body, that of
Osiris, which was sought by Isis and found in the cypress-
tree at Byblos. The oldest year is said to have been one
of two seasons, or seventy-two weeks. Thus the body of
Osiris would perhaps signify the whole year, divided into
its most calculable units. In the more modern story we
find ourselves dealing again with a number characteristic
of the weeks of the year. The fragments of the body of
Satl are fifty-two. Does she, then, represent some ancient
personification which may have been the historic root of
our present reckoning?

In a general way goddesses are, as we know, long anterior
to gods, and it is interesting to see that in the older myth
of Egypt it is the woman who is active, the woman who
seeks and carries off the dead body of man. The com-
parative modernness of the story of Shiva and Satl is seen,
amongst other things, in the fact that the husband seeks
and finds and bears away the wife.

Uma

Satl was reborn as the daughter of the great mountain
Himalaya, when her name was Uma, surnamed HaimavatI
from her birth ; another name she had was ParvatI,
daughter of the mountain. Her elder sister was the

o

river Ganga. From her childhood Uma was devoted to
Shiva, and she would steal away at night to offer flowers
and fruits and to burn lights before the lingam. A deva,
too, one day predicted that she would become the wife of
the Great God. This awakened her father's pride, and

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Myths of the Hindus & Buddhists

he was anxious that she should be betrothed ; but
nothing could be done, for Shiva remained immersed in
profound contemplation, oblivious of all that went on, all
his activity inward-turned. Uma became his servant and
attended to all his requirements, but could not divert him
from the practice of austerities or awaken his love.
About this time a terrible demon named Taraka greatly
harassed the gods and the world, perverting all seasons
and destroying sacrifices ; nor could the gods defeat
him, for in a past age he had won his power from Brahma
himself by the practice of austerities. The gods therefore
proceed to Brahma and pray his help. He explains that
it would not be fitting for him to proceed against the
demon, to whom he himself had given power ; but he
promises that a son should be born to Shiva and Parvati,
who should lead the gods to victory.

The chief of the gods, Indra, next betook himself to
Kamadeva, or Desire, the god of Love, and explained
the need of his assistance. Desire agreed to give his aid,
and set out with his wife Passion and his companion
the Spring to the mountain where Shiva dwelt. At that
season the trees were putting forth new flowers, the snow
had gone, and birds and beasts were mating ; only Shiva
stayed in his dream unmoved.

Even Desire was daunted till he took new courage at the
sight of Uma's loveliness. He chose a moment when
Shiva began to relax his concentration and when Parvati
approached to worship him ; he drew his bow and was
about to shoot when the Great God saw him and
darted a flash of fire from his third eye, consuming
Desire utterly. Shiva departed, leaving Passion uncon-
scious, and Parvati was carried away by her father. From
that time Ananga, Bodiless, has been one of Kamadeva's
296

XXITI

THE ASCETICISM OF UMA

NANDA LAI, BOSK
fagf 206

id,
!oo
hat
ow
iva

the
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Uma's Sport

with radiant light; the scent of sandal and the sound of
heavenly music were sensed on every side. Beyond all
telling was the mountain's loveliness, shining with the
glory of the Great God's penance, echoing with the hum
of bees. All the Seasons were present there, and all
creatures and powers resided there with minds firm-set
myoga, in concentred thought.

Mahadeva had about his loins a tiger-skin and a lion's
pelt across his shoulders. His sacred thread was a
terrible snake. His beard was green; his long hair
hung in matted locks. The rishis bowed to the ground
in worship; by that marvellous vision they were cleansed
of every sin. There came Uma, daughter of Himalaya,
wife of Shiva, followed by his ghostly servants. Garbed
was she like her lord, and observed the same vows. The
jar she bore was filled with the water of every tirtka, and
the ladies of the Sacred Rivers followed her. Flowers
sprang up and perfumes were wafted on every side as she
approached. Then Uma, with a smiling mouth, in playful
mood covered the eyes of Mahadeva, laying her lovely
hands across them from behind.

Instantly life in the universe waned, the sun grew pale,
all living things cowered in fear. Then the darkness
vanished again, for one blazing eye shone forth on Shiva's
brow, a third eye like a second sun. So scorching a flame
proceeded from that eye that Himalaya was burnt with all
his forests, and the herds of deer and other beasts rushed
headlong to Mahadeva's seat to pray for his protection,
making the Great God's power to shine with strange
brightness. The fire meanwhile blazed up to the very
sky, covering every quarter like the all-destroying con-
flagration of an aeon's end. In a moment the mountains
were consumed, with all their gems and peaks and shining

299

Myths of the Hindus & Buddhists

herbs. Then Himalaya's daughter, beholding her father
thus destroyed, came forth and stood before the Great
God with her hands joined in prayer. Then Mahadeva,
seeing Uma's grief, cast benignant looks upon the mountain,
and at once Himalaya was restored to his first estate, and
became as fair as he had been before the fire. All his
trees put forth their flowers, and birds and beasts were
gladdened.

Then Uma with folded hands addressed her lord : " O holy
one, lord of creatures," she said, " I pray thee to resolve
my doubt. Why did this third eye of thine appear?
Why was the mountain burned and all its forests ? Why
hast thou now restored the mountain to his former state
after destroying him ? '

Mahadeva answered : " Sinless lady, because thou didst
cover up my eyes in thoughtless sport the universe grew
dark. Then, O daughter of the mountain, I created a
third eye for the protection of all creatures, but the blazing
energy thereof destroyed the mountain. It was for thy
sake that I made Himalaya whole again."

Shiva s Fishing

It befell one day that Shiva sat with Parvati in Kailas
expounding to her the sacred text of the Vedas. He was
explaining a very difficult point when he happened to look
up, and behold, Parvati was manifestly thinking of some-
thing else ; and when he asked her to repeat the text she
could not, for, in fact, she had not been listening. Shiva
was very angry, and he said : " Very well, it is clear you
are not a suitable wife for a yogi ; you shall be born on
earth as a fisherman's wife, where you will not hear any
sacred texts at all." Immediately Parvati disappeared,
and Shiva sat down to practise one of his deep contempla-
300

Tiger-foot (Vyaghrapada)

tions. But he could not fix his attention ; he kept on
thinking of ParvatI and feeling very uncomfortable. At
last he said to himself : " I am afraid I was rather hasty,
and certainly ParvatI ought not to be clown there on earth,
as a fisherman's wife too ; she is my wife." He sent for
his servant Nandi and ordered him to assume the form of
a terrible shark and annoy the poor fishermen, breaking
their nets and wrecking their boats.

ParvatI had been found on the seashore by the headman
of the fishermen and adopted by him as his daughter.
She grew up to be a very beautiful and gentle girl. All
the young fishermen desired to marry her. By this time
the doings of the shark had become quite intolerable ; so
the headman announced that he would bestow his adopted
daughter in marriage upon whoever should catch the
great shark. This was the moment foreseen by Shiva ; he
assumed the form of a handsome fisher-lad and, represent-
ing himself as a visitor from Madura, offered to catch the
shark, and so he did at the first throw of the ncL The
fishermen were very glad indeed to be rid of their enemy,
and the headman's daughter was given in marriage to the
young man of Madura, much to the disgust of her Tormer
suitors. But Shiva now assumed his proper form, and be-
stowing his blessing on Parvati's foster-father, he departed
with her once more to Kailas. ParvatI reflected that she
really ought to be more attentive, but Shiva was so pleased to
have ParvatI back again that he felt quite peaceful and
quite ready to sit down and take up his interrupted dreams.

THE SAINTS OF SHIVA

Tiger-foot (Vyaghrapada)

A certain pure and learned Brahman dwelt beside the

Ganges. He had a son endowed with strange powers and

Myths of the Hindus & Buddhists

gifts of mind and body. He became the disciple of his
father; when he had learnt all that his father could teach
him, the sage bestowed his blessing, and inquired of his
son: "What remains that I can do for thee?" Then the
son bowed down to his father's feet, saying: "Teach me
the highest form of virtue amongst those of the hermit
rule." The father answered: "The highest virtue is to
worship Shiva." "Where best may I do that? "asked
the youth. The father answered : " He pervades the whole
universe ; yet there are places on earth of special mani-
festation, even as the all-pervading Self is manifest in
individual bodies. The greatest of such shrines is Tillai,
where Shiva will accept thy adoration; there is the lingam
of pure light."

The young ascetic left his parents and set out on his long
journey to the south. Presently he came to a beautiful
lake covered with lotus-flowers, and beside it he saw a
lingam under a banyan-tree. He fell on his face in adora-
tion of the lord and made himself its priest, doing the
service of offering flowers and water with unfailing devotion
day by day. Not far away he built himself a little her-
mitage and established a second lingam in the forest.
But now he found it difficult to accomplish perfectly the
service of both shrines. For he was not content with the
flowers of pools and fields and shrubs, but desired to make
daily offering of the most exquisite buds from the summits
of the lofty forest trees. However early he would start,
still the sun's fierce rays withered half of these before he
could gather enough, nor could he see in the dark hours
how to choose the most perfect flowers.
In despair of perfect service he cast himself upon the
ground and implored the god to help him. Shiva ap-
peared and, with a gentle smile, bestowed a boon on the
302

Eye-Saint (Kan-Appan)

devoted youth. He prayed that he might receive the
hands and feet of a tiger, armed with strong claws and
having keen eyes set in them, that he might quickly climb
the highest trees and find the most perfect flowers for the
service of the shrine. This Shiva granted, and thus the
youth became the " Tiger-footed " and the " Six-eyed."

Eye-Saint (Kan-Appan)

There dwelt long ago a forest chieftain who spent all his
days in hunting, so that the woods resounded with the
barking of his dogs and the cries of his servants. He was
a worshipper of Subrahmanian, the southern mountain
deity, and his offerings were strong drink, cocks and pea-
fowl, accompanied with wild dances and great feasts. He
had a son, surnamed the Sturdy, whom he took always with
him on his hunting expeditions, giving him the education,
so they say, of a young tiger-cub. The time came when
the old chief grew feeble, and he handed over his authority
to the Sturdy one.

He also spent his days in hunting. One day a great boar
made his escape from the nets in which he had been taken
and rushed away. The Sturdy one followed with two
servants, a long and weary chase, till at last the boar fell
down from very weariness, and Sturdy cut it atwain.
When the retinue came up they proposed to roast the boar
and take their rest; but there was no water, so Sturdy
shouldered the boar and they went farther afield.
Presently they came in sight of the sacred hill of Kala-
harti ; one of the servants pointed to its summit, where
there was an image of the god with matted locks. "Let
us go there to worship," he said. Sturdy lifted the boar
again and strode on. But as he walked the boar grew
lighter and lighter, rousing great wonder in his heart.

303

Myths of the Hindus & Buddhists

He laid the boar down and rushed on to seek the meaning
of the miracle. It was not long before he came to a stone
lingam, the upper part of which was shaped into the like-
ness of the god's head ; immediately it spoke to his soul,
prepared by some goodness or austerity of a previous birth,
so that his whole nature was changed, and he thought of
nothing but the love of the god whom now he first beheld ;
he kissed the image, like a mother embracing a long-lost
son. He saw that water had recently been poured upon
it, and the head was crowned with leaves ; one of his
followers, just coming up, said that this must have been
done by an old Brahman devotee who had dwelt near by
in the days of Sturdy's father.

It came into Sturdy's heart then that perhaps he himself
might render some service to the god. He could scarcely
bring himself to leave the image all alone; but he had
no other choice, and hurrying back to the camp, he chose
some tender parts of the roasted flesh, tasted them to see
if they were good, and taking these in a cup of leaves and
some water from the river in his mouth, he ran back to
the image, leaving his astonished followers without a
word, for they naturally thought he had gone mad. When
he reached the image he sprinkled it with water from his
mouth, made offering of the boar's flesh and laid upon it
the wild flowers from his own hair, praying the god to
receive his gifts. Then the sun went down, and Sturdy
remained beside the image on guard with bow strung and
arrow notched. At dawn he went forth to hunt that he
might have new offerings to lay before the god.
Meanwhile the Brahman devotee who had served the god
so many years came to perform his customary morning
service; he brought pure water in a sacred vessel, fresh
flowers and leaves, and recited holy prayers. What was
304

Eye-Saint (Kan-Appan)

his horror to see that the image had been defiled with
flesh and dirty water! He rolled in grief before the
lingam, asking the Great God why he had allowed this
pollution of his shrine, for the offerings acceptable to Shiva
are pure water and fresh flowers ; it is said that there is
greater merit in laying a single flower before the god
than in offering much gold. For this Brahman priest
the slaying of creatures was a hideous crime, the eating
of flesh an utter abomination, the touch of a man's mouth
horrible pollution, and he looked on the savage woodland
hunters as a lower order of creation. He reflected, how-
ever, that he must not delay to carry out his own cus-
tomary service, so he cleansed the image carefully and
did his worship according to the Vedic rite as usual, sang
the appointed hymn, circumambulated the shrine, and
returned to his abode.

For some days this alternation of service of the image
took place, the Brahman offering pure water and flowers
in the morning, the hunter bringing flesh at night. Mean-
while Sturdy's father arrived, thinking his son possessed,
and strove to reason with the young convert; but it was
in vain, and they could but return to their village and
leave him alone.

The Brahman could not bear this state of things for long;
passionately he called on Shiva to protect his image from
this daily desecration. One night the god appeared to
him, saying: "That of which thou dost make complaint
is acceptable and welcome to me. He who offers flesh
and water from his mouth is an ignorant hunter of the
woods who knows no sacred lore. But regard not him,
regard his motive alone ; his rough frame is filled with
love of me, that very ignorance is his knowledge of
myself. His offerings, abominable in thy eyes, are pure

u 305

Myths of the Hindus & Buddhists

love. But thou shalt behold to-morrow the proof of his
devotion."

Next day Shiva himself concealed the Brahman behind
the shrine; then, in order to reveal all the devotion of
Sturdy, he caused the likeness of blood to flow from one
eye of the image of himself. When Sturdy brought his
customary offering, at once he saw this blood, and he
cried out : " O my master, who hath wounded thee ? Who
has done this sacrilege when I was not here to guard
thee?" Then he searched the whole forest to seek for
the enemy; finding no one, he set himself to stanch the
wound with medicinal herbs ; but in vain. Then he re-
membered the adage of the doctors, that like cures like,
and at once he took a keen-edged arrow and cut out his
own right eye and applied it to the eye of the image of
the god ; and lo ! the bleeding ceased at once. But, alas !
the second eye began to bleed. For a moment Sturdy was
cast down and helpless ; then it flashed upon him that he
still had the means of cure, of proved efficacy. He seized
the arrow and began to cut away his other eye, putting his
foot against the eye of the image, so that he might not
fail to find it when he could no longer see.
But now Shiva's purpose was accomplished ; he put forth
a hand from the lingam and stayed the hunter's hand, saying
to him : " It is enough ; henceforth thy place shall be for
ever by my side in Kailas." Then the Brahman priest also
saw that love is greater than ceremonial purity ; and Sturdy
has been evermore adored as Eye-Saint.

Mdnikka Vacagar and the Jackals

This saint was born near Madura; by his sixteenth year

he had exhausted the whole circle of contemporary

Brahman learning, especially the Shaiva scriptures; the

306

Manikka Va^agar & the Jackals

report of his learning and intelligence reached the king,
who sent for him and made him prime minister. At the
Pandian court he enjoyed the luxury of Indra's heaven,
and moved amongst the courtiers like the silver moon
amongst the stars, arrayed in royal robes, surrounded by
horses and elephants, attended by the umbrella of state ;
for the wise king left the government entirely in his hands.
Still the young minister did not lose his head ; he reminded
himself that these external pleasures are but bonds of the
soul, and must be forsaken by those who would obtain
Release. He felt great compassion for the toiling multi-
tudes who pass from birth to birth suffering remediless
griefs. His soul melted in passionate longing for Shiva.
He continued to administer justice and to rule well, but
ever hoped to meet with a Master who would reveal to
him the "Way of Release." Like the bee that flits from
flower to flower, he went from one to another of the Shaiva
teachers, but found no satisfying truth. One day a
messenger came to court announcing that a ship had
arrived in the harbour of a neighbouring king bringing a
cargo of splendid horses from abroad. The king at once
dispatched his minister with great treasure to buy the
beautiful horses, and he set out in state, attended by regi-
ments of soldiers. This was the last great pageant of his
secular life.

Meanwhile Shiva himself, as he sat in his court in
Heaven with Uma by his side, announced his intention to
descend to earth in the shape of a \mmaxiguiM or Master,
that he might initiate a disciple for the conversion of the
South and the glory of the Tamil speech. He took his
seat accordingly under a great spreading tree, surrounded
by many servants in the form of Shaiva saints, his
disciples. At his advent the trees put forth their blossoms,

307

Myths of the Hindus <§>? Buddhists

the birds sang on every branch of the grove near by the
seaport where the lord had taken his seat. Then the
young envoy passed by, attended by his retinue, and heard
the sound of Shaiva hymns proceeding from the grove.
He sent a messenger to learn the source of the divine
music, and was told that there was seated a saintly Master,
like to Shiva himself, beneath a great tree, attended by
a thousand devotees. He dismounted and proceeded
reverently toward the sage, who appeared to his vision
like Shiva himself, with his blazing third eye. He made
inquiries as to the divine truths taught by the sage and
his disciples; he was converted and threw himself at the
Master's feet in tears, renouncing all worldly honour; he
received a solemn initiation, and became a Jlvan-mnkta,
one who attains Release even while still incarnate in
human form. He adopted the white ashes and braided
locks of a Shaiva yogi. Moreover, he made over to the
Master and his attendants all the treasure entrusted to him
for the purchase of the horses.

The noble retinue now approached the converted minister,
and remonstrated with this disposal of his master's
property; but he bade them depart, " for why," he asked,
"would you bring me back to mundane matters such
as this?" They therefore returned to Madura and
announced to the king what had taken place. He was not
unnaturally enraged, and sent a curt order for the
minister's immediate return. He only answered : " I
know no king but Shiva, from whom not even the
messengers of Death could lead me." Shiva, however,
bade him return to Madura and fear nothing, but to say
that the horses would arrive in due course. The god
also provided him with a suitable equipage and a price-
less ruby. The king at first accepted his assurances that
308

Manikka Va^agar & the Jackals

the horses would arrive; but the story of the other
courtier prevailed, and two days before the promised
arrival of the horses the young minister was thrown into
prison.

The lord, however, cared for his disciple. He gathered
together a multitude of jackals, converted them into
splendid horses, and sent them to court, with hosts
of minor deities disguised as grooms; he himself rode
at the head of the troops, disguised as the merchant from
whom the horses were supposed to have been purchased.
The king was of course delighted, and released the
minister with many apologies. The horses were delivered
and sent to the royal stables; the disguised gods departed,
and all seemed well.

Before dawn the town was aroused by awful howlings ;
the horses had turned into jackals and, worse still, were
devouring the real horses in the king's stables. The
king perceived that he had been deceived, and seized the
wretched minister and had him exposed to the noonday
sun, with a heavy stone upon his back. He prayed to his
lord; Shiva in answer released the waters of Ganga
from his matted locks and flooded the town. Again the
king perceived his error ; he restored the sage to a place
of honour, and set about erecting a dam to save the
town. When this was accomplished, the king offered to
resign his kingdom to the saint; but Manikka Va^agar
preferred to retire to the seaport where he first beheld
the lord. There he took up his place at the feet of the
gum. Shiva's work, however, was now accomplished ;
he departed to Heaven, leaving it a charge upon Manikka
V^agar to establish the faith throughout Tamilakam.
Thereafter the saint spent his life in wandering from town
to town, singing the impassioned devotional hymns from

309

Myths of the Hindus &P Buddhists

which is derived his name of " Him whose Utterance is
Rubies." At last he reached Chitambaram, the sacred
city where Shiva's dance is daily beheld, the abode also
of the saint named Tiger-foot; here the sage dwelt until
his passing away into the lord. This was the manner of
that beatification. After a great controversy with Buddhist
heretics from Ceylon there appeared a venerable but
unknown devotee who prayed to be allowed to write down
all the saint's songs from his own lips. This he did, and
then disappeared ; for it was no other than Shiva himself,
who took the songs to heaven for the gladdening of
the gods. Next morning a perfect copy was found, a
thousand verses in all, signed by the god himself, beside
his image in Chitambaram. All the devotees of the
temple hastened to the saint for an explanation ; he told
them to follow him, and led them to the image of Shiva
in the Golden Court. "That is the meaning," he said,
and therewith he disappeared, melting into the image
itself, and he was seen no more.

A Legend of Shiva s Dance

It came to the knowledge of Shiva that there resided in
Taragam forest ten thousand heretical rishis, who taught
that the universe is eternal, that souls have no lord, and
that the performance of works alone suffices for the
attainment of salvation. Shiva determined to teach
them the truth. He bade Vishnu accompany him in the
form of a beautiful woman, and the two entered the wild
forest, Shiva disguised as a wandering yogi, Vishnu as his
wife. Immediately all the rishis' wives were seized with
violent longing for the yogi ; the rishis themselves were
equally infatuated with the seeming yogi's wife. Soon
the whole hermitage was in an uproar : but presently the

JCt

•

xxrv

THE DANCE OF SHIVA

KHITINDKA N.vni MA/UMDAK

Page 310

T/LDEr

Note on Shiva's Dance

there shall come a time when the dance shall be revealed
to thee and him together."

Such is the story of the revelation of Shiva's dance in the
forest of Taragam.

Note on Shiva s Dance

The above is but one of many legends of Shiva's dance.
The dance itself represents the activity of Shiva as the
source of all movement within the universe, and especially
his five acts, creation, preservation, destruction, embodi-
ment, and release; its purpose is to release the souls of
men from illusion. It is frequently emphasized that the
place of the dance, the sacred shrine of Tillai or Chitam-
baram, is in reality within the heart ; the human soul
attains release when the vision is beheld within itself. It
will be seen that Shiva has many forms, " evil " as well as
"good." This must ever be so if we are not to postulate
a separate "devil." As dancer in the burning-ground,
the most terrible and unclean of places, he is essentially a
pre- Aryan demon; he is also " The Terrible " and "The
Destroyer." Later Shaivate thought makes effective
use of this dramatic imagery, not merely arguing
that the demons also must be a portion of God, nor
simply transferring the place of the dance to the sacred
shrine at Chitambaram, but accepting the dance as it is,
and finding a new meaning in the cremation-ground, the
heart of the devotee, waste and desolate, the place where
the self and its deeds are burnt away, and all is destroyed
but the dancer himself.

313

CHAPTER VII : OTHER STORIES
FROM THE PURANAS, EPICS, AND
VEDAS

The Churning of the Ocean

IT happened long ago that Indra, king of the gods, was
cursed by the great rishi Durvasas, a portion of
Shiva, for a slight he put on him. Thenceforward
Indra and all the three worlds lost their energy and
strength, and all things went to ruin. Then the daityas
or asuras put forth their strength against the enfeebled gods,,
so that they fled to Brahma for protection ; he then advised
them to seek aid from Vishnu, the tamer of demons, the
undying God, creator, preserver, and destroyer. So Brahma
spoke, and himself led the gods along the northern shore
of the sea of milk to Vishnu's seat, and prayed his aid.
Then the Supreme Deity, bearing his emblems of conch and
disc and mace, and radiant with light, appeared before the
grandsire and other deities, and to him again they all
made prayer. Then Hari smiled and said: "I shall
restore your strength. Do now as I command : Cast into
the Milky Sea potent herbs, then take Mount Mandara
for churning-stick, the serpent Vasuki for rope, and churn
the ocean for the dew of life. For this you need the
daityas1 aid ; make alliance with them, therefore, and
engage to share with them the fruit of your combined
labour ; promise them that by drinking the ambrosia they
shall become immortal. But I shall see to it that they
have no share of the water of life, but theirs shall be the
labour only."

Thus the gods entered into alliance with the demons, and
jointly undertook the churning of the sea of milk. They
cast into it potent herbs, they took Mount Mandara for

was

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XXV
SHIVA DRINKING THE WORLD-POISON

N.\NJ)A L.\l.
Page 314

tit

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TILHt jr-:S.

The Birth of Ganga

The Birth of Ganga

There was once a king of Ayodhya, by name Sagara. He
eagerly desired children, but had no issue. His elder wife
was Keshini, the second SumatI, sister of Garuda. With
these twain he came to Himalaya to practise an austere
penance. When a hundred years had passed, the rishi
Brigu, whom he had honoured, granted him his wish.
" Thou shalt attain unparalleled renown amongst men," he
said. "One wife of thine, Keshini, shall bring forth a son
who will perpetuate thy race; the other shall give birth to
sixty thousand sons." Those daughters of kings were
glad, and worshipping the rishi, they asked: "Who of us
shall have one son and who many we would know."
He asked their will. "Who wishes for which boon?" he
said, "a single perpetuator of the line, or sixty thousand
famous sons, who yet shall not carry on their race ? '
Then Keshini chose the single son, and Garuda's sister
chose the many. Thereafter the king revered the saint
with circumambulation and obeisance and returned again
to his city.

In due course Keshini bore a son, to whom was given the
name of Asamanja. SumatI bore a gourd, and when it
burst open the sixty thousand sons came forth ; the nurses
fostered them in jars of ghee until they grew up to youth
and beauty. But the eldest son, the child of Keshini,
loved them not, but would cast them in the Sarayu river
and watch them sink. For this evil disposition and for
the wrongs he did to citizens and honest folk Asamanja
was banished by his father. But he had himself a son
named Suman, fair-spoken to all and well-beloved.
When many years had passed Sagara determined to
celebrate a mighty sacrifice. The place thereof was in

317

Myths of the Hindus & Buddhists

the region between Himalaya and Vindhya. There the
horse was loosed, and Anshumat, a mighty chariot-fighter,
followed to protect it. But it befell that a certain Vasava,
assuming the form of a rakshasl, stole the horse away.
Then the Brahman priests informed the king, and com-
manded him to slay the thief and bring back the horse,
lest the sacrifice should fail and misfortune should follow
all concerned.

Then Sagara sent forth his sixty thousand sons to seek the
horse. " Search ye the whole sea-girt earth," he said,
" league by league, above the ground or under it." Then
those great princes ranged the earth. Finding not the
horse upon its surface, they began to delve with hands like
thunderbolts and mighty ploughshares, so that the earth
cried out in pain. Great was the uproar of the serpents
and the demons that were slain then. For sixty thousand
leagues they dug as if they would reach the very lowest
deep. They undermined all Jambudwlpa, so that the very
gods feared and went into counsel unto Brahma. " O
great grandsire," they said, " the sons of Sagara are
digging out the whole earth and many are slain therefor.
Crying that one hath stolen Sagara's horse, they are
bringing havoc on every creature." Then Brahma
answered: "This entire earth is Vasudeva's consort; he
is indeed her lord, and in the form of Kapila sustains her.
By his wrath the sons of Sagara will be slain. The far-
sighted have foreseen the fated digging out of earth and
the death of Sagara's sons; therefore ye should not fear."
Then having riven the entire earth and ranged it all about,
the sons returned to Sagara and asked what they should
do, for they could not find the horse. But he commanded
them again to burrow in the earth and find the horse.
" Then cease," he said, " not before." Again they

The Birth of Ganga

plunged into the depths. There they came on the
elephant Virupaksha, who bears on his head the whole
world with its hills and forests, and when he shakes his
head that is an earthquake. Him they duly worshipped
and passed on. To the south they came next, to another
mighty elephant, Mahapadma, like a mountain, bearing
the earth upon his head; in like wise they came also to
the western elephant named Saumanasa, and thence to the
north, where is Bhadra, white as snow, bearing the earth
upon his brow. Passing him by with honour, they came to
the quarter east of north ; there they beheld the eternal
Vasudeva in the shape of Kapila, and hard by him they
saw the horse browsing at his will. They rushed on
Kapila in fury, attacking him with trees and boulders,
spades and ploughs, crying: "Thou art the thief; now
thou hast fallen into the hands of the sons of Sagara."
But Kapila uttered a dreadful roar and flashed a burning
flame upon the sons that burned them all to ashes. No
news of this came back to Sagara.

Then Sagara addressed his grandson Suman, bidding
him seek his uncles and learn their fate, "and," said he,
" there be strong and mighty creatures dwelling in earth ;
honour such as do not hinder thee, slay those that stand
against thee, and return, accomplishing my desire." He
came in turn to the elephants of east and south and west
and north, and each assured him of success ; at last he
came to the heap of ashes that had been his uncles ; there
he wailed with heavy heart in bitter grief. There, too,
he beheld the wandering horse. He desired to perform
the funeral lustrations for the uncles, but he might find no
water anywhere. Then he beheld Garuda passing through
the air; he cried to Anshumat: "Do not lament; for
these to have been destroyed is for the good of all. The

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great Kapila consumed these mighty ones; therefore thou
shouldst not make for them the common offerings of
water. But there is Ganga, daughter of Himalaya ; let
that purifier of every world lave this heap of ashes ; then
shall the sixty thousand sons of Sagara attain to Heaven.
Do thou also take back the horse and bring to completion
thy grandfather's sacrifice." Then Anshumat led back
the horse, and Sagara's ceremony was completed ; but he
knew not how to bring to earth the daughter of Himalaya.
Sagara died and Anshumat was chosen king. He was a
great ruler, and at last resigned the kingdom to his son
and retired to dwell alone in the Himalayan forests; in
due time he also passed away and reached Heaven. His
son, King Dilipa, constantly pondered how to bring down
Ganga, that the ashes might be purified and Sagara's sons
attain to Heaven. But after thirty thousand years he, too,
died, and his son Bhagiratha, a royal saint, followed him.
Ere long he consigned the kingdom to the care of a
counsellor and went to the Himalayan forests, performing
terrible austerities for a thousand years to draw down
Ganga from the skies. Then Brahma was pleased by his
devotion, and appeared before him, granting a boon. He
prayed that the ashes of the sons of Sagara should be
washed by the water of Ganga, and that a son might
speedily be born to him. " Great is thy aim," replied the
grandsire, "but thou shouldst invoke Mahadeva to receive
the falling Ganga, for earth may not sustain her. None
but he who sways the trident may sustain her fall."
Then for a year Bhagiratha worshipped Shiva; and he,
well pleased, undertook to bear the mountain-daughter's
fall, receiving the river upon his head. Then Ganga, in
mighty torrent, cast herself down from Heaven on to
Shiva's gracious head, thinking in her pride : " I shall
320

let
Hen
/en,
ion
ad
the
iya,
as a

His

too,
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his

He
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XXVI
THE BIRTH OF GANGA

KHITINDRA NATII MAZUMDAR
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k
ter's

ski

Manasa Devi

Chand had made a beautiful garden on the outskirts of
the city, a veritable earthly paradise, where he was used to
eat the air and enjoy the flowers every evening. The first
thing Manasa did was to send her snakes to reduce the
garden to ashes. But as Chand had received from Shiva
himself the magic power of restoring the dead to life, it
was an easy matter for him to restore the garden to all its
beauty by merely uttering the appropriate charms. Manasa
next appeared to Chand in the shape of a beautiful girl, so
silvery and radiant that even the moon hid herself behind
the clouds when she saw her. Chand fell madly in love
with her, but she would not hear a word till he promised
to bestow his magic power upon her; and when he did so,
she vanished away and appeared in the sky in her own
form, and said to Chand : "This is not by chance, nor in
the course of nature. But even now worship me, and I
will restore your power." But he would not hear of it.
Then she destroyed the garden again. But Chand now
sent for his friend Shankara, a great magician, who very
soon revived the flowers and trees and made the garden
as good as before. Then Manasa managed to kill
Shankara by guile, and destroyed the garden a third time ;
and now there was no remedy. Every time one of these
misfortunes befell Chand she whispered in his ear: "It is
not by chance," &c.

Then she sent her serpents to kill every one of his six sons ;
at the death of each she whispered the same message in
Chand's ear, saying : " Even now worship me, and all shall
be well." Chand was an obstinate man, and sad as he
was, he would not give in. On the contrary, he fitted out
his ships for a trading voyage and set forth. He was
very successful, and was nearing home, with a load of
treasure and goods, when a storm fell on the ships.

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Chand at once prayed to Bhagavati, the wife of Shiva,
and she protected his ship. Manasa, however, represented
to her father that this was not fair. " Is she not content
with banishing me from Heaven, but must also interfere
with all my doings?" So Shiva persuaded his wife to
return to Heaven with him. He began by swearing:
" By the heads of your favourite sons, Ganesh and
Kartikkeya, you must come away at once, Bhagavati,

or "

"Or what?" she said.

" Well, never mind," he replied ; " but, my dear, you should
be reasonable. Is it not fair that Manasa should have her
own way for once? After all, she has been very badly
neglected, and you can afford to be generous."
So Bhagavati went away with Shiva, the boat sank, and
Chand was left in the sea. Manasa had no intention of
letting him drown, so she cast her lotus throne into the
water. But Manasa had another name, Padma, and this
also is the name of the lotus; so when Chand saw that
the floating object by which he was going to save himself
was actually ^.padma he left it alone, preferring drowning
to receiving any help from a thing bearing the hated name
of his enemy. But she whispered : " Even now worship
me, and all will be well."

Chand would have been quite willing to die; but this
would not suit Manasa at all; she brought him ashore.
Behold, he had arrived at the city where an old friend,
Chandraketu, had his home. Here he was very kindly
treated, and began to recover a little; but very soon he
discovered that Chandraketu was a devotee of Manasa,
and that her temple adjoined the house. At once he
departed, throwing away even the garments his friend had
bestowed upon him.

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Manasa Devi

He begged some food, and going down to the river, took
his bath. But while he was bathing Manasa sent a large
mouse, who ate up his rice, so that he had nothing to eat
but some raw plantain-skins left by some children on the
river-bank. Then he got service in a Brahman family as
a reaper and thresher ; but Manasa turned his head so that
he worked quite stupidly, and his master sent him off. It
was a very long time before he found his way back to
Champaka Nagar, and he hated Manasa Devi more than
ever.

Now Manasa had two great friends, apsaras of Indra's
heaven. They made up their minds to win over
the obstinate merchant. One was to be reborn as
Chand's son, the other as the daughter of Sana, a mer-
chant of Nichhani Nagar and an acquaintance of Chand's.
When Chand reached home he found his wife had pre-
sented him with a beautiful son ; and when the time
came for his marriage there was no one so beautiful
or so wealthy as Behula, the daughter of Saha. Her
face was like an open lotus, her hair fell to her ankles,
and the tips of it ended in the fairest curls ; she had the
eyes of a deer and the voice of a nightingale, and she
could dance better than any dancing girl in the whole
city of Champaka Nagar.

Unfortunately, the astrologers predicted that Chand's
son, whose name was Lakshmindara, would die of the
bite of a snake on the night of his marriage. All this
time, of course, the two apsaras had forgotten their
divine nature, and only thought themselves ordinary
mortals very much in love ; also they were both devoted
to the service of Manasa Devi. Chand's wife would not
allow the marriage to be postponed, so Chand had to go
on with the preparations, though he was quite sure that

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Manasa was going to have her own way in the matter.
However, he had a steel house built, taking care that there
were no cracks in it large enough for even a pin to enter.
The house was guarded by sentinels with drawn swords ;
mungooses and peacocks were let loose in the park around
it, and every one knows that these creatures are deadly
enemies of snakes. Besides this, charms and antidotes
and snake-poisons were strewn in every corner.
But Manasa appeared to the craftsman who built the house
and threatened to kill himself and all his family if he
would not make a tiny hole in the steel wall. He was
very unwilling to do it, for he said he could not betray his
employer ; at last he gave in from sheer fright, and made
a hole the size of a hair, hiding the opening with a little
powdered charcoal.

Then the marriage day came, and many were the evil
omens; the bridegroom's crown fell off his head, the pole
of the marriage pavilion broke, Behula accidentally wiped
off the marriage mark from her own forehead after the
ceremony as if she had already become a widow.
At last the ceremonies were all over, and Lakshmindara
and Behula were left alone in the steel house. Behula hid
her face in her hands, and was much too shy to look at
her husband, or let him embrace her; and he was so tired
by the long fasting and ceremonies of the marriage that
he fell asleep. Behula was just as tired, but she sat near
the bed and watched, for it seemed to her too good to be
true that such a lovely thing as Lakshmindara could be
really her husband ; he seemed to her like an enshrined
god. Suddenly she saw an opening appear in the steel
wall, and a great snake glided in ; for some of Manasa's
snakes had the power of squeezing themselves into the
tiniest space and expanding again at will. But Behula
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MANASA DEVI

KHITINDRA N.vrn MAZUMDAK
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Manasa Devi

him, and laid the body down beside her and went on with
her work. But when the sun set and her work was done,
she sprinkled a few drops of water over him, and he woke
up and smiled as if he had just been to sleep. Then Behula
landed and fell at the washerwoman's feet. Neta carried
her up to Heaven to see if the gods might be moved to
grant her prayer. They asked her to dance, and she
pleased them so much that they promised her to bring her
husband back to life and to restore all Chand's losses.
But Manasa Devi did not agree to this until Behula under-
took to convert her father-in-law and persuade him to
honour and worship the goddess. Behula promised.
Then Bthula and Lakshmindara set out on their way home.
After a long time thr:y cime to her father's house, and they
stopped to visit her father and mother. But they would
not st'.y. and set out the srrne day for Champaka Nagar.
She would not go home, however, until she had fulfilled
her promise to Manasa Devi. The first people she saw
were her own sisters-in-law, who had come to the river-
bank to fetch water. She had disguised herself as a poor
sweeper, and she had in her hand a beautiful fan on which
she had the likeness of every one in the Chand family de-
picted. She showed the fan to the sisters, and told them her
name was Behula, a sweeper-girl, daughter of Sana, a
sweeper, and wife of Lakshmindara, son of the sweeper
Chand. The sisters ran home to show the fan to their mother,
and told her its price was a lac of rupees. Sanaka
was very much surprised, but she thought of the lamp in
the steel house, and when she ran to the bridal-chamber
that had been shut tight for a year, behold the lamp was
still burning. Then she ran on to the river-side, and there
was her son with Behula. But Behula said : " Dear mother,
here is your son ; but we cannot come home till my father-

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Myths of the Hindus <§f Buddhists

in-law agrees to worship Manasa Devi; that is why I
brought you here by a trick."

Chand was not able to resist any longer; Manasa Devi
had conquered. He worshipped her on the eleventh day
of the waning moon in the very same month. It is true
that he offered flowers with his left hand, and turned away
his face from the image of Manasa; but, for all that, she
was satisfied, and bestowed on him wealth and prosperity
and happiness, and she restored his friend Shankara to life.
Ever since then Manasa Devi's claim to the worship of
mortals has been freely admitted.

Note on Manasa Dem

This legend of Manasa Devi, the goddess of snakes, who
must be as old as theMykenean stratum in Asiatic culture,
reflects the conflict between the religion of Shiva and that
of feminine local deities in Bengal. Afterwards Manasa
or Padma was recognized as a form of Shakti (does it not
say in the Mahabharata that all that is feminine is a part
of Uma?), and her worship accepted by the Shaivas. She
is a phase of the mother-divinity who for so many wor-
shippers is nearer and dearer than the far-off and im-
personal Shiva, though even he, in these popular legends,
is treated as one of the Olympians with quite a human
character.

"In the month of Shravana [July- August]," writes Babu
Dinesh Chandra Sen, " the villages of Lower Bengal
present a unique scene. This is the time when Manasa
Devi is worshipped. Hundreds of men in Sylhet,
Backergunge, and other districts throng to the river-side
to recite the songs of Behula. The vigorous boat-races
attending the festivity and the enthusiasm that charac-
terizes the recitation of these songs cannot but strike an
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The Elephant ®P Crocodile

observer with an idea of their vast influence over the
masses. There are sometimes a hundred oars in each of
the long narrow boats, the rowers singing in loud chorus as
they pull them with all their might. The boats move with
the speed of an arrow, even flying past the river steamers.
These festivities of Manasa Puja sometimes occupy a whole
month . . . how widespread is the popularity of these
songs in Bengal may be imagined from the fact that the
birthplace of Chand Sadagar is claimed by no less than
nine districts " — and by the fact that the Manasa Mangal,
or Story of Manasa, has been told in as many as sixty
versions by poets whose names are known, dating from
the twelfth century onward to the present day.
" It must be remembered," adds Dinesh Babu, "that in a
country where women commonly courted death on their
husband's funeral pyre this story of Behula may be
regarded as the poet's natural tribute at the feet of their
ideal."

The Elephant and Crocodile

There dwelt a royal elephant on the slopes of Triple Peak.
He wandered through the forests with his herd of wives.
Fevered with the juice exuding from his temples, he
plunged one day into a lake to quench his thirst ; after
drinking deep, he took water in his trunk and gave it to
his wives and children. But just then an angry crocodile
attacked him, and the two struggled for an endless time,
each striving to draw the other toward himself. Piteously
the elephants trumpeted from the bank, but they could
not help. At last the royal elephant grew weak, but the
crocodile was not yet weary, for he was at home in his
own element.
Then the royal elephant prayed ardently and with devotion

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Myths of the Hindus & Buddhists

to the Adorable, the Supreme Being; at once came
Vishnu, seated upon Garuda, attended by the devas.
He drew forth the crocodile and severed its neck with a
cast of his discus, and so saved the royal elephant.
This was the working out of an old curse ; the elephant
was a gandharva who in another life had cursed a rishi
who disturbed him at play. That rishi was the crocodile.
By another rishi's curse the gandharva had become an
elephant.

The elephant of the story stands for the typical human
soul of our age, excited by desires; given over too much
to sensual pleasure, the demon would have carried him
away, he knew not where. There was no salvation for
him until he called on Vishnu, who speedily saves all
those who call upon him with devotion.

Nachiketas and Yania

There was a cowherd of the name of Vajashrava;
desiring a gift from the gods, he made offerings of all he
owned. But the kine he had were old, yielding no milk
and worthless; not such as might buy the worshipper
a place in Heaven. Vajashrava had a son; he would
have his father make a worthier offering. To his sire he
spoke: "To which god wilt thou offer me?" "To
Death I give thee."

Nachiketas thought : " I shall be neither the first nor last
that fares to Yama. Yet what will he do with me?
It shall be with me as with others; like grass a man
decays, like grass he springeth up again." So Nachiketas
went his way to Death's wide home, and waited there
three days ; for Death was on a journey. When Death
returned his servants said : " A Brahman guest burns like
a fire ; Nachiketas waits three days unwelcomed ; do thou
332

XXVIII

YAMA AND NACHIKETAS

NANDA LAI. BOSE

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ASTOR, LENOX AND
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The Story of Kacha & Devayani

"This Self is not obtainable by explanation, nor by intel-
lection, nor by much hearkening to scripture; whom he
chooses, to him That is revealed. But he that knoweth
that all things are Self, for him what grief, what delusion
lingers, knowing all things are That One?
"When all desires that linger in the heart are driven
forth, then mortal is made immortal, he becometh
Brahman.

"When every knot of the heart is loose then doth he win
immortal Being. Thus far the teaching."
Thus having learnt the wisdom taught by Death, and
finding Brahman, Nachiketas was freed from death. So
verily shall he be free who knoweth that Supreme Self.

The Story of Kacha and Devaydni
Many were the battles of old between the gods and
demons, for each desired the sovereignty and full
possession of the three worlds. The devas appointed
Brihaspati as their priest, master of sacrificial rites ; the
asuras, Ushanas. Between these two great Brahmans
there was fierce rivalry, for all those demons that were
slain in battle with the gods were brought to life by
Ushanas, and fought again another day. Many also were
the gods slain by the demons ; but Brihaspati knew not the
science of bringing to life as Ushanas knew it, therefore
the gods were greatly grieved. They went, therefore, to
Brihaspati's son Kacha and asked him to render them a
great service, to become the disciple of Ushanas and learn
the secret of bringing to life. "Then shalt thou share with
us in the sacrificial offerings. Thou mayst easily do this,
since thou art younger than Ushanas, and it is therefore
meet that thou shouldst serve him. Thou mayst also
serve his daughter Devayani, and win the favour of

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Myths of the Hindus & Buddhists

both. From Devayani thou shalt surely win that know-
ledge," said they. " So be it," answered Kacha, and went
his way.

To Ushanas he said: "Receive me as thy disciple. I am
the son of Brihaspati, and my name is Kacha. Be thou
my master, and I shall practise restraint for a thousand
years." Ushanas welcomed him, and the vow was made.
Then Kacha began to win the favour of Ushanas and
Devayani. He was young, and sang and played on
divers instruments; and she, who was also young, was
not hard to please. He gave her flowers and fruits and
did her service. She, too, with songs and pleasant
manners served him. Thus passed five hundred years,
half of the time appointed in the vow.
Then Kacha's purpose became known to the demons, and
they slew him in wrath in a lonely part of the forest, where
he was tending his master's cows. They cut his body in
many pieces and gave it to the wolves and jackals. When
twilight came the cows returned to the fold alone. Then
Devayani said to her father : " The sun has set, the evening
fire is lit, the cattle have returned alone. Kacha has not
come; he is either lost or dead. And, O father, I will
not live without him." Then Ushanas said : " I will bring
him to life by saying: ' Let him come,':' and summoned
him. At once Kacha appeared before his master, tearing
the bodies of the wolves that had devoured him. When
Devayani asked him what had hindered his return, he
answered that the asuras had fallen upon him in the
forest and given his body to the wolves and jackeL;
" but brought to life by the summons of Ushanas, i stand
before you none the less."

Again it befell that Kacha was in the forest, seeking
flowers desired by Devayani, and the demons found him
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The Story of Kacha <§f Devayani

and slew him, and grinding his body into paste, they mixed
it with the waters of the ocean. As before, DevayanI told
her father that Kacha had not returned, and Ushanas
summoned him, so that he appeared whole and related all
that had befallen.

A third time he was slain, and the asuras burnt his flesh
and bones to ashes and mixed the ashes with the wine
that Ushanas drank, for in those days the Brahmans yet
drank wine. Then DevayanI said to her father again :
"O father, Kacha has gone to gather flowers, but he
comes not back. Surely he is lost or dead. I will not
live without him!'; Ushanas answered: "O my daughter,
surely Brihaspati's son has gone to the realm of the dead.
But what may I do, for though I bring him back to life, he
is slain again and again? O DevayanI, do not grieve,
do not cry. Thou shouldst not sorrow for a mortal, for
thou art daily worshipped by the gods." But DevayanI
answered: "Why should I not grieve for the son of
Brihaspati, who is an ocean of ascetic virtue ? Kacha was
the son and grandson of a rishi. He, too, kept the rule
of self-restraint, and was ever alert and skilful. I will
starve and follow him. Fair was Kacha and dear to

me."

Then Ushanas was grieved and cried out against the
asuras, who slew a disciple under his protection ; and at
Devayanl's prayer he began to summon Kacha back from
the jaws of death. But he answered feebly from within
his master's stomach: " Be gentle unto me, O master; I
am Kacha that serveth thee. Consider me as thine own
son." Ushanas said : " How, O Brahman, earnest thou into
my stomach ? Forsooth, I shall desert the asuras and join
the gods ! " Kacha answered : " Memory is mine and all
the virtue of my discipline, but I suffer intolerable pain.

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Myths of the Hindus ^f Buddhists

Slain by the asuras and burnt to ashes, I was mixed with
thy wine."

Then Ushanas said to DevayanI : " What can I do for
thee, for it is by my death that Kacha can have back his
life ? He is within me, and may not come forth without
the tearing of my stomach." She answered : " Either
evil is alike to me. If Kacha dies, I will not live; and if
thou die, I also die." Then Ushanas said to Kacha :
" Success is thine, since DevayanI looks on thee so kindly.
Receive, therefore, from me the lore of Bringing-to-life,
and when thou comest forth from me thou shalt restore
my life in turn." Then Kacha came forth from the
master's stomach like the full moon in the evening; and
seeing his teacher lying lifeless, he revived him by the
science he had received and worshipped him, calling him
father and mother as the giver of knowledge. Thereafter
Ushanas decreed that no Brahman ever should drink wine.
Also he summoned the asuras, and announced to them :
" Ye foolish demons, know that Kacha has attained his
will. Henceforth he shall dwell with me. He who has
learnt the science of Bringing-to-life is even as Brahman
himself." The demons were astonished, and departed to
their homes; but Kacha stayed with the master for a
thousand years until the time came for him to return to
the gods. He received permission from Ushanas to
depart ; but DevayanI, seeing him about to go, said to
him: "Hear me; remember my affection to thee during
thy vow of self-restraint; now the time thereof is ended,
do thou set thy love on me and take my hand according
to the sacred rites." But Kacha answered : " Behold, I
honour thee as much as, nay more than, even thy father ;
dearer than life thou art, my master's daughter. Yet thou
shouldst not say these words to me." She answered again :
338

Note on Kacha & Devayani

"Thou art likewise my father's teacher's son, and I must
honour thee. Recollect my affection when the asuras had
slain thee. I am altogether thine ; do not abandon me with-
out a fault." Kacha replied : " Tempt me not to sin ; be
gentle unto me, thou of fair brows. Where thou hast been
in the body of the sage, there have I also been : thou art
my sister. Therefore speak not thus. Happy days we
have spent together, thou slender-waisted ; grant me leave
to go to my home now, and thy blessing that my journey
may be safe. Think of me as one who would not sin."
Then Devayani cursed him : " Since thou refusest me, thy
knowledge shall be fruitless."

Kacha answered : " I have refused thee only because thou
art my master's daughter and my sister, not for any fault.
Curse me if thou must, though I deserve it not. But thou
speakest from passion, not for duty's sake, and thy wish
shall fail. Behold also, no rishi's son shall wed with thee.
Thou sayest that my knowledge shall bear no fruit; be
it so, but in him it shall bear fruit to whom I shall
impart it." Then Kacha took his way to the dwellings
of the gods and was greeted by Indra, who honoured him,
saying : " Great is the boon thou hast achieved for us ;
be thou hereafter a sharer in the sacrificial offerings : thy
fame shall never die."
Thus far the tale of Kacha and Devayani.

Note on Kacha and Devayam

Even the planets must sooner or later have shared in the
general process of the spiritualizing of stellar myths, and
a significant instance seems to be the story of Devayani
and Kacha, from the opening volume of the Mahabharata.
Here it would appear that we have a very ancient frag-
ment, for as a poetic episode the story stands loosely

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Myths of the Hindus & Buddhists

connected with an archaic genealogical relation — not
unlike the Semitic account of Sara and Hagar — in which
appear mixed marriages between Brahmans and Kshatriyas,
polygamy, and the matriarchal custom and ideal of
proposals made by a woman held binding upon the man.
All these features of the legend are felt by the final editor
to be highly anomalous, and time and words are in-
artistically spent in arguments for their justification by
the characters involved. But this is a very common
feature in the dressing-up of old tales to take a place in
new productions, and the arguments only confirm the
perfect naturalness of the incidents when first related. How
DevayanI, the daughter of the planet Shukra,1 of Brahman
rank, became the ancestress of certain royal or asura
princes and tribes, and how the king whom she wedded
was also the progenitor of three other purely asura races,
or dynasties — these things may have been the treasured
pedigrees of families and clans. From a national point
of view it may have been binding on the annalist to
include them in every version of the epic chronicles. As
a poet, however, the point that interested the last editor
of the Mahabharata was a matter that also interests us —
a romance that occurred to DevayanI in her youth, and
stamped her as a daughter of the planetary order, though
wedded to a king.

The mythos comes down from that age when there were
constant struggles for supremacy between the gods (devas)
and the demons (asuras). Who were these asuras ? Were
they long-established inhabitants of India, or were they
new invaders from the North- West? They are not
classed with the aboriginal tribes, it is to be marked, or

1 I.e., Venus, masculine in Hindu astrology. Also named Ushanas,
as above.

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Note on Kacha <^f Devayam

referred to as Dasyus or slaves. There still remain in
the country certain ancient metal-working communities
who may represent these asuras in blood, as they certainly
do in name. And the name of Assyria is an abiding
witness to the possibility of their alien origin. In any
case it would appear as an accepted fact, from the story of
Devayam, that the asuras were proficients in magic. It
is told that they obtained a Brahman to act as their
sacrificial priest, who was in some vague way an embodi-
ment of Shukra, the planet Venus. The gods, on the
other hand — meaning perhaps the Aryans, who were
Sanskrit-speaking — were served in the same capacity by a
Brahman representing the influence and power of Brihaspati,
or Jupiter. The planetary allusions in these names are
confirmed by the reproachful statement of the gods that
"Shukra always protects the asuras, and never protects
us, their opponents." No one could grumble that the
archbishop of a rival people did not protect them. But
the complaint that a divinity worshipped by both sides shed
protecting influences on one alone is not unreasonable.
What were the original fragments from which this story
was drawn ? Was the whole thing a genealogical record,
on the inclusion of which in a national history certain
tribes and clans had a right to insist? And is the whole
incident of Devayam and Kacha a sheer invention of the
latest editor to explain what had in his time become the
anomalous tradition of the marriage of Devayam, daughter
of a Brahman, to Yayati, of the royal caste ? It may be
so. And yet as against this we have that statement, so
like a genuine echo from the past, that " there were in
former times frequent contests between gods and demons
for the possession of the whole Three Worlds." In
bringing about the highly dovetailed condition of the

Myths of the Hindus & Buddhists

story as it now stands we may be sure that the latest
poet has had a large hand, but in all probability the parts
themselves, even to this romance of Kacha and Devayani,
are now as they were in long-inherited lore.
The latest poet feels his own sentiment as much outraged
as our own by the unwomanly insistence of Devayam on
the acceptance of her hand by Kacha. But, as a matter of
fact, the tale probably came down to him, as to us, from
the age of the Matriarchate, when it was the proper thing
for a man to become a member of his wife's kindred ; and
Devayam, in the first inception of her romance, may not
have striven to make Kacha her husband so much as to
pledge him to remain amongst the asuras. Even in this
she was prompted, we may suppose, more by the desire of
preserving the magical knowledge of her people from
betrayal than by personal motives. And Kacha, similarly,
whatever he may urge, in the hands of his latest narrator,
as the reason of his refusal, was really moved, in the
earliest version, by the idea that this is the last and
supreme temptation that confronts his mission. His one
duty is, in his own eyes, to fulfil the task as he undertook
it in his youth, namely, to leave the demons and return to
the gods to impart to them the knowledge they sent him
out to win. And finally, the story in this its completed
presentment bears more than a trace of that poetizing of
the planetary influences of which the ancient art of astrology
may be regarded as the perfected blossom and fruit.

Pururavas and Urvashi

There was a king by name Pururavas. Hunting one day
in the Himalayas, he heard a cry for help; twoapsaras had
been carried off by rakshasas from a pleasure-party in the
flowery woods. Pururavas pursued and rescued them ; they
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were Urvashi and her friend Chitralekha. He prayed
Urvashl for her love; she granted it, with this condition:
"Thou shalt not let me see thee naked."
Long she dwelt with him, and time came when she would
be a mother. But the gandharvas, who are the friends
and companions of the apsaras, missed their fellow, and
they said together: ''It is long, indeed, that Urvashl
dwells with men; find out a way to bring her back."
They were agreed upon a way to bring her back. She
had a ewe with two small lambs, dear pets of hers, tied
to her bed. While yet Pururavas lay beside his darling
the gandharvas carried oft a lamb. "Alas!" she cried,
" they have carried off my pet as though no hero and no
man was with me." Then they carried off the second,
and Urvashi made the same complaint.
Pururavas thought : " How can that be a place without a
hero and without a man where I am found ? " Naked, he
sprang up in chase; too long he thought it needed to put
on a garment. Then the gandharvas filled the sky with
lightning and Urvashi saw him, clear as day; and, indeed,
at once she vanished.

The sorry king wandered all over Hindustan wailing for
his darling. At last he reached a lake called Anyata-
plaksha. There he saw a flock of swans ; they were the
apsaras, with Urvashl, but Pururavas did not know
them. She said : " There is he with whom I dwelt." The
apsaras said together : " Let us reveal ourselves," and,
"So be it," they said again. Then Pururavas saw
Urvashl and prayed her sorely: "O dear wife, stay and
hear me. Unspoken secrets that are yours and mine shall
yield no joy; stay then, and let us talk together." But
Urvashi answered : " What have I to do to speak with
thee? I have departed like the first of dawns. Go home

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again, Pururavas. I am like the very wind and hard to
bind. Thou didst break the covenant between us ; go to
thy home again, for I am hard to win."
Then Pururavas grieved and cried : " Then shall thy
friend and fellow rush away this day, upon the farthest
journey bent, never returning ; death will he seek, and
the fierce wolves shall have him."

Urvashi answered : " Do not die, Pururavas ; do not rush
away ! Let not the cruel wolves devour thee ! Take
it not to heart, for lo ! there may not be friendship with
any woman ; women's hearts are as hyenas'. Go to thy
home again." But a memory came into her mind of
her life with him, and a little she relented ; she said to
Pururavas : " Come, then, on the last night of the year
from now ; then shalt thou stay with me one night, and
by then, too, this son of thine shall have been born."
Pururavas sought her on the last night of the year : there
was a golden palace, and the gandharvas cried him,
" Enter," and they sent Urvashi to him. She said :
" When morning dawns the gandharvas will offer thee a
boon, and thou must make thy choice." "Choose thou
for me," he said, and she replied : " Say, ' Let me be one of
your very selves.' :

When morning came, " Let me be one of your very selves,"
he said. But they answered : " Forsooth the sacred fire burns
not upon earth which could make a man as one of us."
They gave him fire in a dish and said : " Sacrifice therewith,
and thou shalt become a gandharva like ourselves." He
took the fire, and took his son, and went his way. He set
down the fire in the forest, and went with the boy to his
own home. When he returned, " Here am I back," he
said ; but lo ! the fire had vanished. What had been the
fire was an Asvattha tree ; and what the dish, a Shami
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KHITINDRA N.Vni MX/TMHAR
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ASTOR, LENOX AND
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Savitri

husband." So saying, he turned to Savitri, commanding
her to relate all that had befallen her.
Standing with folded hands before the king and sage, she
answered : " There was a virtuous king of the Shalwas,
Dyumatsenaby name. He grew blind ; then an ancient foe
wrested the kingdom from his hands, and he, with his wife
and little child, went forth into the woods, where he
practised the austerities appropriate to the hermit life.
The child, his son, grew up in that forest hermitage. He
is worthy to be my husband ; him have I accepted in my
heart as lord."

Then Narada exclaimed : " Greatly amiss has Savitri
done in taking for her lord this boy, whose name is
Satyavan ; albeit I know him well, and he excels in all
good qualities. Even as a child he took delight in horses
and would model them in clay or draw their pictures;
wherefore he has been named Horse-painter."
The king asked : " Has this Prince Satyavan intelligence,
forgiveness, courage, energy?' Narada replied: "In
energy he is like the sun, in wisdom like Brihaspati,
brave like the king of gods, forgiving as the earth her-
self. Eke he is liberal, truthful, and fair to look upon?':
Then the king inquired again : " Tell me now what are
his faults." Narada answered : " He hath one defect
that overwhelms all his virtues, and that fault is irre-
mediable. It is fated that he will die within a year."
Then the king addressed his daughter : " Do thou, O
Savitri, fair girl, choose for thyself another lord ; for thou
hast heard the words of Narada." But Savitri answered :
" The die can fall but once ; a daughter can only once be
given away ; once only may it be said : * I give away ! '
Forsooth, be life short or long, be he virtuous or vicious,
I have chosen my husband once for all. I shall not

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choose twice. A thing is first thought of in the heart,
then it is spoken, then it is done ; my mind is witness
thereof." Then Narada said to the king : " Thy daughter's
heart is unwavering ; she may not be turned from the right
way. Moreover, none excelleth Satyavan in virtue ; the
marriage has my approval." The king, with folded hands,
answered again : " Whatsoever thou dost command is to
be done." Narada said again : " May peace attend the gift
of Savitrl. I shall now go on my ways ; be it well with
all " ; and therewith he ascended again to Heaven.
On an auspicious day King Lord-of-Horses with Savitrl
fared to the hermitage of Dyumatsena. Entering on foot,
he found the royal sage seated in contemplation beneath a
noble tree ; him the king reverenced duly, with presents
meet for holy men, and announced the purpose of his
visit. Dyumatsena answered : " But how may thy
daughter, delicately nurtured, lead this hard forest life
with us, practising austerity and following the rule of
hermits?" The king replied: "Thou shouldst not
speak such words to us ; for my daughter knoweth, like
myself, that happiness and sorrow come and go, and
neither endures. Thou shouldst not disregard my offer."
It was arranged accordingly, and in the presence of the
twice-born sages of the forest hermitages Savitrl was
given to Satyavan. When her father had departed she
laid aside her jewels and garbed herself in bark and
brown. She delighted all by her gentleness and self-
denial, her generosity and sweet speech. But the words
of Narada were ever present in her mind.
At length the hour appointed for the death of Satyavan
approached; when he had but four days more to live
Savitrl fasted day and night, observing the penance of
"Three Nights." By the third day Savitrl was faint and
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Savitrl

weak, and she spent the last unhappy night in miserable
reflections on her husband's coming death. In the
morning she fulfilled the usual rites, and came to stand
before the Brahmans and her husband's father and mother,
and they for her helping prayed that she might never
be a widow.

Satyavan went out into the woods with axe in hand,
suspecting nothing, to bring home wood for the sacrificial
fire. Savitrl prayed to go with him, and he consented, if
his parents] also permitted it. She prayed them sweetly
to allow it, saying that she could not bear to stay behind
and that she desired exceedingly to see the blossoming
trees. Dyumatsena gave her leave, saying : " Since
Savitrl was given by her father to be my daughter-in-law
I cannot remember that she has asked for anything at all.
Now, therefore, let her prayer be granted. But do not,"
he added, " hinder Satyavan's sacred labour."
So Savitrl departed with her lord, seeming to smile, but
heavy-hearted ; for, remembering Narada's words, she
pictured him already dead. With half her heart she
mourned, expectant of his end ; with half she answered
him with smiles, as they passed beside the sacred streams
and goodly trees. Presently he fell to work, and as he
hewed at the branches of a mighty tree he grew sick and
faint, and came to his wife complaining that his head
was racked with darting pains and that he would sleep
awhile. Savitrl sat on the ground and laid his head upon
her lap; that was the appointed time of Satyavan's death.
Immediately Savitrl beheld a shining ruddy deity, dark
and red of eye and terrible to look upon ; he bore a noose
in his hand. He stood and gazed at Satyavan. Then
Savitrl rose and asked him humbly who he might be and
what he sought to do. " I am Yama, Lord of Death,"

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he answered, "and I have come for Satyavan, whose
appointed span of life is ended." So saying, Yama drew
forth the soul from Satyavan's body, bound in the noose,
and altogether helpless ; therewith he departed toward
the south, leaving the body cold and lifeless.
Savitri followed close; but Yama said: "Desist, O
Savitri. Return, perform thy husband's funeral rites.
Thou mayst come no farther." But she answered :
" Whither my lord is brought or goeth of his own will
I shall follow ; this is the lasting law. The way is open
to me because of my obedience and virtue. Lo, the wise
have said that friendship is seven-paced. Relying on
friendship thus contracted, I shall say thee somewhat
more. Thou dost order me to follow another rule than
that of wife ; thou wouldst make of me a widow, follow-
ing not the domestic rule. But the four rules are for those
who have not attained their purpose, true religious
merit. It is otherwise with me ; for I have reached
the truth by fulfilment of the duty of a wife alone.
It needs not to make of me a widow." Yama replied :
" Thou sayest well, and well thou pleasest me. Ask now
a boon, whatsoever thou wilt, except thy husband's life."
She prayed that Dyumatsena should regain his sight and
health, and Yama granted it. Still Savitri would not
return, saying that she would follow still her lord, and,
besides, that friendship with the virtuous must ever bear
good fruit. Yama admitted the truth of this, and granted
her another boon ; she asked that her father should regain
his kingdom. Yama gave his promise that it should
be accomplished, and commanded Savitri to return. Still
she refused, and spoke of the duty of the great and good
to protect and aid all those who seek their help. Yama
then granted her a third boon, that her father should have

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Savitri

a hundred sons. Still Savitri persisted. "Thou art called
the Lord of Justice," she said, "and men ever trust the
righteous; for it is goodness of heart alone that inspireth
the confidence of every creature." When Yama granted
another boon, save and except the life of Satyavan,
Savitri prayed for a hundred sons born of herself and
Satyavan. Yama replied: "Thou shalt, O lady, obtain
a hundred sons, renowned and mighty, giving thee great
delight. But thou hast come too far ; now I pray thee to
return." But she again praised the righteous. " It is the
righteous," she said, "who support the earth by their
austere life; they protect all." Again Yama was pro-
pitiated by Savitrl's edifying words, and he granted another
boon. But now Savitri answered : " O giver of honour,
what thou hast already granted cannot come to pass
without union with my husband ; therefore I ask his life
together with the other boons. Without him I am but
dead, without him I do not even desire happiness. Thou
hast given a hundred sons, and yet dost take away my
lord, without whom I may not live. I ask his life, that
thy words may be accomplished."

Then Yama yielded and gave back Satyavan, promising
him prosperity and a life of four centuries, and descend-
ants who should all be kings. Granting all that Savitri
asked, the lord of the ancestors went his way. Then
Savitri returned to Satyavan's body, and she lifted his
head upon her lap; behold, he came to life, like one
returning home from sojourn in a strange land. " I have
slept overlong," he said ; " why didst thou not awake me ?
Where is that dark being who would have carried me
away?" Savitri answered : " Thou hast slept long. Yama
has gone his way. Thou art recovered; rise, if thou
canst, for night is falling."

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Then those two returned, walking through heavy night
along the forest paths.

Meanwhile Dyumatsena and his wife and all the sages
remained in grief. Yet the Brahmans were of good hope,
for they deemed that Savitri's virtue must avail even
against fate, and they gave words of comfort to the king.
Moreover, Dyumatsena suddenly regained his sight, and
all took this for an omen of good fortune, betokening the
safety of Satyavan. Then Savitri and Satyavan returned
through the dark night, and found the Brahmans and the
king seated beside the fire. Warm was their welcome
and keen the questioning; then Savitri related all that
had befallen, and all saluted her ; then, forasmuch as it
was late, all went to their own abodes.
Next day at dawn there came ambassadors from Shalwa
to say that the usurper had been slain, and the people
invited Dyumatsena to return and be again their king.
So he returned to Shalwa and lived long; and he had
a hundred sons. Savitri and Satyavan had also the
hundred sons bestowed by Yama. Thus did Savitri by
her goodness alone raise from a poor estate to the highest
fortune herself, her parents, and her lord, and all those
descended from them.

"And," said Markandeya to Yudhishthira "even so
shall DraupadI save all the Pandavas."

Shakuntald

This old story, best known to English readers in transla-
tions of Kalidasa's play, is an episode of the Mahabharata,
giving an account of Bharata himself, the ancestor of the
warring princes of the great epic, from whom, also, the
name of India, " Bharatvarsha," is derived. The story of
Shakuntala given here is taken almost literally from the
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Shakuntala

Javanese version lately published by D. Van Hinloopen
Labberton — a version superior in directness and simplicity
to that of the Sanskrit Mahabharata, and as a story (not
of course as a play) superior to Kalidasa's :
There was a raja, Dushyanta, whose empire extended to
the shores of the four seas. Nothing wrong was done in
his reign ; goodness prevailed, because of his example.
One day he was hunting in the Himalayan forests, and
went ever deeper and deeper into the woods; there he
came upon a hermitage, with a garden of fair flowers and
every sort of fruits, and a stream of clear water. There
were animals of every kind ; even the lions and tigers were
well disposed, for the peaceful mind of the hermit con-
strained them. Birds were singing on every bough, and
the cries of monkeys and bears rang like a recitation of
Vedic prayers, delighting the king's heart. He ordered
his followers to remain behind, for he desired to visit
the hermit without disturbing his peaceful retreat. The
garden was empty ; but when he looked into the house he
saw a beautiful girl, like an apsara upon earth. She bade
him welcome and offered him water to wash his feet and
rinse his mouth, in accordance with the custom for guests.
The king asked her whose was the hermitage and why it
was empty. She answered : " By leave of your highness,
it is the hermitage of the sage Kanva. He has gone out
to gather fuel for the sacrificial fire; please, Maharaja,
wait here till he returns, as he will very soon come."
While the maiden was speaking the king was struck with
love of her. But he answered with a question. " Pardon,
fair mother," he said ; " I have heard of the saintly Kanva.
But it is said that he has naught to do with women ; in
what relation do you stand to him?" The hermit-maiden
replied: "By leave of your highness, he is my father;

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and as to the way in which that came to pass, here is a
Brahman guest who may inform you; please ask him
regarding the story of my birth."

The Brahman related the story of the girl's birth. The
great yogi Vishvamitra was once a king; but he renounced
his royal estate, desiring to attain the same spiritual
dignity as Vashishtha. He practised such severe penance
that Indra himself feared that his kingdom would be taken
from him. So he called one of the most beautiful of the
dancers in heaven, Menaka, the pearl of the apsaras, and
dispatched her to tempt the holy man. She accepted the
mission, after reminding Indra that Vishvamitra was a
man of immense occult powers, able at his will to destroy
the Three Worlds ; to which he replied by sending with her
the gods Wind and Desire. She went to the hermitage
and disported herself in an innocent manner, and just
when Vishvamitra glanced toward her the Wind came by
and revealed her loveliness, and at the same time the god
of Desire loosed his arrow and struck him to the heart, so
that Vishvamitra loved the apsara. When she found
herself with child she thought her work was done ; she
might return to Heaven, she thought. Away she went
along the river Malini and up into the Himalayas; there
she bore a girl, and left the child alone, guarded by the
birds, and came again to Indra. Kanva found the child,
attended only by shakuni birds; therefore he named her
Shakuntala. " This Shakuntala," said the young Brahman
guest, "is the same hermit-maiden that gave your high-
ness welcome."

Dushyanta spoke again to the girl: "Well born thou
art," he said, " daughter of an apsara and of a great sage ;
do thou, fair one, become my bride, by the rite of mutual
consent." But she would not, wishing to wait till Kanva

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Shakuntala

came; only when the king urged her overmuch she gave
consent, upon the condition that her son should be the
heir-apparent and succeed to the throne. The king
agreed , and he and she were bound by the gandharva
rite of mutual consent. Then the king departed to his
city, saying he would send for Shakuntala without delay.
Soon Kanva came, but Shakuntala could not meet him
for her shyness ; but he knew all that had befallen and
came to her, and said she had done well, and foretold
that she would bear an emperor. After long months she
bore a perfect child, a fair boy, and Kanva performed
the Kshattriya rite for him. While he grew up he was
ever with the hermit, and shared a little of his power, so
that he was able to subdue every wild beast, even lions
and tigers and elephants, and he won the name of All-
tamer. He bore the birth-marks of an emperor.
But all this time no message came from King Dushyanta.
Then Kanva sent Shakuntala with the child in charge of
hermits to the court ; she came before the king as he was
giving audience, and asked him to proclaim the child
his heir-apparent. He replied : " I never wedded thee,
O shameless hermit-girl ! Never have I seen thy face
before. Dost think there are no fair girls in the city,
then? Away, and do not ask to be made an empress."
She returned : " Ah, king, how great thy pride ! But thy
saying is unworthy of thy birth. Thou thinkest : ' None
was there when I wedded Shakuntala ' ; such was thy
device. But know that the divine Self who dwelleth in
the heart was there, yea and the Sun and Moon, and Wind
and Fire, the Sky, the Earth, the Waters, and the Lord
of Death were there besides ; these thirteen witnesses,
counting the Day and Night, the Twilights and the Law,
cannot be deceived, but are aware of all that passes. I

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know not if it be a punishment for any former sin that I
am now denied. But here stands thy son altogether per-
fect ; yet no father makes him happy ! Dost thou feel no
love for him who is thine own flesh and so like thyself ?
Indeed thy heart is evil."

" Ah, Shakuntala," said the king, " were he my son I
should be glad. But see, he is too great ; in such a little
time no child could have grown so tall. Do not make
this pretence against me, but depart." But as the king
spoke there came a voice from Heaven. " Ho ! Maha-
raja," it cried, " this is thy child. Shakuntala has spoken
truth." Then Dushyanta came down from his lion-throne
and took All-tamer in his arms ; to Shakuntala he spoke
with tears : " Mother Shakuntala, I was indeed glad when
I saw thee. It was because of my kingly state that I
denied thee ; for how should the people have believed
that this was my son and heir ? Now the voice from
Heaven has made the sonship clear to all, and he shall sit
upon my lion-throne and shall come after me as the pro-
tector of the world, and his name shall be no more All-
tamer, but shall be Bharata, because of the divine voice " ;
and he prayed Shakuntala to pardon him ; but she stood
still with folded hands and downcast eyes, too glad to
answer, and too shy, now that all was well.
Bharata's prowess is the cause that there is now a Bharat-
land ; the history thereof is told in the Mahabharata.

Nala and Damayantl

There was once a young king of Nishadha, in Central India,

whose name was Nala. In a neighbouring country called

Vidarbha there reigned another king, whose daughter

Damayantl was said to be the most beautiful girl in

the world. Nala was a very accomplished youth, well

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DAMAYANT1

KIIITINDKA MATH MAZ
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ASTOR, LENOX AND
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Nala <§f Damayanti

cause, yet do thou remember me when I stand before thee
suitor on my own behalf." Damayanti smiled and
answered : " Yea, thou mayst surely without sin be present
at the Swayamvara, though the gods be also there; then
will I choose thee for my lord, nor can any blame attach
to thee for that." Then Nala bowed, and turning away,
immediately stood before the gods, and to them he reported
all truly as it had befallen. "As for what remains," he
said, " it rests with thee, O chief of the gods."
The day of the Swayamvara dawned. Bhlma's golden
court was filled with the lords of earth, seated in state,
shining like the stars in Heaven, strong as mountain
lions, fair as the nagas, multitudinous as the serpents
in Bhogavatl. Then Damayanti was borne in ; beside her
walked her maidens with the fateful garland, and before
her went SarasvatI herself. She passed before the rows of
suitors, refusing each in turn as his name and style were
announced. Then she beheld five noble princes seated
together, each in the form of Nala. Damayanti beheld
them in despair; she could not tell which one was Nala,
nor who the others might be. She could not distinguish
the gods by their attributes, for they had laid aside their
proper shapes. Long was the silence as she stood before
the five, until she bethought her to approach them with
humble prayer, for not even gods may refuse the prayer
of the good and virtuous. " O ye great gods," she said,
"forasmuch as I have pledged myself to Nala, do ye
reveal my lord." Even as she prayed, the gods assumed
their own forms and attributes ; shadowless, with unwink-
ing eyes, unfading garlands, not touching the earth, they
stood before her. But Nala stood revealed by shadow,
fading garland, and perspiring brow. Then Damayanti
stooped and touched the hem of his garment, and rose

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and cast the flower garland about his shoulders amid cries
of grief from the rejected suitors and of applause from
gods and rishis. Thus did DamayantI choose her lord.
Great gifts the gods bestowed on Nala, and took their
way again to Heaven. The assembled rajas departed.
Bhlma bestowed his daughter upon Nala ; great and rich
was the marriage feast, and Nala and DamayantI went to
their home in Nishadha.

There was, however, a demon of the name of Kali, the
spirit of the Fourth Age, who, with his friend Dvapara,
failed to reach the Swayamvara in time. Meeting the
gods returning from Vidarbha, Kali learnt from them
that DamayantI had chosen Nala. His wrath knew no
bounds that a mortal should have been preferred to a
god. Despite the dissuasion of the gods, he determined
to avenge himself for the insult. He .asked his friend
Dvapara to enter into the dice, and himself watched for
an opportunity to take possession of the king. It was
twelve long years before a slight neglect in the observance
of ceremonial purity placed Nala at the demon's mercy.
Kali entered into him, and immediately invited Nala's
brother Pushkara to gamble with the king. When he
arrived the two sat down to the game. Nala lost, and
lost again. Day after day the play went on till months
had passed. In vain the citizens desired audience, in vain
the queen besought her lord to meet his ministers. Soon
the royal treasure was almost spent, but still Nala gambled.
Then DamayantI called his faithful charioteer, and warning
him that evil days were at hand, she sent her two children
away with him, to be cared for by dear friends in Vidarbha.
When all else was lost Pushkara asked his brother to cast
the dice for DamayantI ; but it was enough. He rose and
cast off his jewels and his crown, and took his way out of
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Nala <£f Damnyanti

the city where he had been king, followed by Damayanti,
clad in a single garment like her lord. Six days they
wandered thus, while Pushkara usurped the kingdom.
Then Nala saw some birds and would have caught them
for food. He cast his single garment like a net upon
them, but they rose and flew away, leaving him naked.
As they rose into the air they cried: "Foolish Nala, we
are the dice, unsatisfied if thou hast even a single garment
left." Then the miserable king turned to his wife and
advised her to leave him and find her way to Vidarbha
alone; but she replied: "How can I leave thee alone in
the wild forest ? I will rather serve and care for thee, for
there is no helper like a wife. Or let us rather go together
to Vidarbha, and my father will give us welcome there."
But Nala refused; he would not return in poverty to
Vidarbha, where he had been known as a great king.
Thus they wandered, speaking of their unhappy lot, and
coming to a neglected hut, they rested on the ground, and
Damayanti slept. Then Kali wrought in Nala's mind to
leave his wife ; it seemed to him best for her and for
himself. A sword lay on the ground ; he drew it forth
and severed in two the one garment worn by Damayanti,
and put the half upon himself. Twice he left the hut and
twice returned, unable to leave his wife behind, and again
he went on his way, drawn by Kali, till at last he was
far away.

When Damayanti woke and missed her lord she wept
and sobbed with grief and loneliness. But soon she
thought of him more than herself, and bewailed his suffer-
ings ; and she prayed that he who brought this suffering
upon Nala might suffer tenfold more himself. Vainly she
sought her lord, wandering through the forest, till a
great serpent seized her. Then a hunter came and slew

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the snake and set her free, and asked her story. She told
him all as it had befallen ; but he gazed on her beauty
and desired her for himself. Deep was her anger when
she saw his purpose, and she cursed him by an act of
truth. "As I am true to Nala," she said, "so may this
wicked hunter die this instant," and he fell to the ground
without a sound.

Still DamayantI wandered through the forest, and the
wild beasts did not hurt her ; far she went, weeping for
her lord, till at last she came to a lonely hermitage, and
bowed to the holy men. They welcomed her as the spirit
of the forest or the mountain ; but she told her tale. They
answered her with words of comfort and assurance of
reunion with her lord. But no sooner had they spoken
than the hermits and the hermitage vanished. After many
days she met with a merchants' caravan crossing a ford.
They, too, welcomed her as a lady of the forest or the river
till she told her tale. The merchants answered that they
were bound for the city of Subahu, king of Shedi, and they
took the weary queen into their company and went on
their way. That very night, as the merchants slept, a herd
of wild elephants broke into the camp, stampeded all the
beasts, and killed more than half the travellers. Those
who survived put down all their misfortune to the strange
woman they had befriended, and they would have killed
her if she had not fled away into the forest again. But after
many days' wandering she reached the capital of Shedi,
and stood by the palace gate like a homeless maniac,
dirty, untidy, and half-clad. There the queen of Subahu
saw her and received her kindly. When she told her
story, the queen appointed her a place where she might
live in seclusion, seeing none but holy Brahmans, who
might bring news of her husband.
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Nala <§f DamayantI

It was not long that Nala had left his wife when he beheld
in the forest a blazing fire, from the midst of which there
came a voice saying : " Hurry, O Nala ; haste to help me ;
hurry." He ran to the place and beheld a royal naga coiled
upon the ground, encircled by the fire. Said the snake :
" By Narada's curse, I am encircled by this fire till Nala
rescues me ; I am a king of serpents, great of might and
wise in manifold hidden lore. Save thou me, and I shall do
much for thee." Then Nala lifted him, who could not move
of himself because of Narada's curse, from the fiery circle
into the cool forest, bearing him ten paces from the fire.
Suddenly the serpent bit him, and his likeness changed ;
but the naga assumed his own royal form. Then the naga
counselled Nala : " I have by my poison altered thy
appearance that men may know thee not. This is for the
discomfiture of the demon by whom thou art possessed.
Do thou fare to Ayodhya, where Rituparna is king ; seek
service of him as charioteer, and the time shall come when
he will exchange with thee his skill in dice for thine
in driving. Grieve not, for all that was thine shall be

o

restored. When thou wouldst resume thine own form,
think of me and put on thee this tunic." As Nala received
the magic garment the naga king vanished away.
As foretold, so it befell ; Nala became the charioteer of
Rituparna. Meanwhile Bhlma's messengers, searching
the world for Nala and DamayantI, found the queen at
Shedi's capital and brought her home. Again she sent other
Brahman messengers to seek for Nala. They were to
search the whole world, asking everywhere : " Where art
thou gone, O gambler, who didst leave thy wife with half
a dress ; why dost thou leave me alone ? " If any made
reply, they were to bring news forthwith. When they came
to Ayodhya, Nala, now become the charioteer Vahuka,

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crooked-limbed and little like his former self, made answer
to the Brahmans, praising the faith and the forgiveness of
women, since one whose husband had deserted her yet
bore no malice, but sought him through all the world. This
news the Brahmans brought to Vidarbha. Immediately
DamayantI sought her mother. "Let the Brahman who
comes from Ayodhya," she said, "return thither at once to
bring my lord. Let him announce before Rituparna that
DamayantI, knowing not whether Nala lives or not, holds a
second Swayamvara, and will wed again at dawn on the
morrow of the day when he delivers the message. None
but Nala may drive a chariot from Ayodhya to Vidarbha
in a single day."

When Rituparna heard this message he called his
charioteer Vahuka and ordered him to yoke the horses,
for he would reach Vidarbha ere the sun set. Vahuka
obeyed ; but he said to himself : " Can this be true, or is
it a device made for my sake? I shall learn the truth
by fulfilling Rituparna's will." Like the wind he drove;
once when the king let fall a scarf and would have stayed
to recover it, Nala answered : " Nay, time presses, and the
scarf is by now five miles behind us." The king wondered
who Vahuka might be ; for he knew no driver of horse,
save Nala, who might drive so fast and sure. But
Rituparna had another gift, the gift of numbers; as they
passed a mango-tree he said : " Behold, one hundred fallen
fruits, and upon two branches a thousand and ninety-five
fruits and fifty million leaves." At once Nala stayed the
horses, severed the branches, and counted the fruits ; the
number was exact. Nala, in amazement, asked the king
the secret of his wisdom ; he answered : " It is born of my
skill in gaining." Then Nala offered to exchange his
skill in driving for Rituparna's knowledge of numbers ;

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Nala <§f DamayantI

and it was agreed. But when Nala received the lore of
numbers and skill at dice, immediately Kali left him and
assumed his own form. The demon prayed for Nala's
mercy, since he had suffered so long from the serpent's
poison; and he promised that wheresoever Nala's name
was heard the dread of Kali should be unknown. Then
the demon, spared by Nala's grace, entered a blasted tree
and disappeared. Then Nala was glad, being freed from
his enemy, and mounting the car he drove yet swifter than
before ; by nightfall they reached Vidarbha, and the
thunder of the chariot-wheels reached the ears of
DamayantI, so that she knew that Nala was come.
" If this be not Nala," she said, " I shall die to-morrow."
Bhima welcomed his guest and asked the reason of his
coming, for he knew nothing of Damayantl's ruse or that
Rituparna had come for his daughter's sake. Rituparna,
seeing no sign of a Swayamvara, no preparations for the
royal guest, answered his host : " I have but come, great
Bhima, to give my salutations unto thee." Bhima smiled,
for he thought : " Not thus, so far and so fast, does the
king of Ayodhya drive for so small a matter." But he let
the question drop and courteously appointed chambers and
refreshment for the weary king. Vahuka led the horses to
the stables, dressed them, caressed them, and sat him
down on the chariot-seat.

DamayantI knew not what to think, for, though she
managed to catch a glimpse of the car as it arrived, she
saw no Nala. Yet, she thought, Nala must be there or
Rituparna must have learnt his skill. She sent a messenger
to the charioteer, making many inquiries whether he knew
aught of Nala. Vahuka answered: "Only Nala's self of
Nala knows, and Nala will of himself no sign betray."
Then the messenger again repeated the Brahman's

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Myths of the Hindus <§f Buddhists

question: "Where art them gone, O gambler?" and in
answer Vahuka praised the constancy of women and let
fall some witness to his true self ; and the messenger,
marking his agitation, returned to Damayantl. She sent
the messenger again to keep close watch on the charioteer;
she commanded that no service should be done for
him, no water fetched or fire prepared. The messenger
reported that the charioteer exhibited divine powers,
commanding the elements, fire and water, as he would.
Now more and more Damayantl suspected that this was
Nala in disguise. Sending once more, she bade the
messenger bring her a morsel cooked by him; when she
tasted it she knew for certain that none but Nala had
prepared the dish. Then she sent her children, Indrasena
and Indrasen; when the charioteer beheld them he fell
a-weeping, so like he thought them to his own long-lost
son and daughter. Still he would not reveal himself.
Then Damayantl went to her mother, that the charioteer
might be called before her, and it was done. Much was
he moved to see her whom he had left in the forest long
ago. When she questioned him if he knew naught of
Nala, he proclaimed himself and said that the gaming
fever and the desertion of his wife were the doing of Kali,
not himself. " But how mayst thou, noble lady, leaving
thy lord, seek another husband ? For thy second Swayam-
vara is proclaimed, and it is for that cause that
Rituparna has come and I." Then Damayantl explained
her ruse and called the gods to witness that she was
faithful to the uttermost; and a voice from Heaven pro-
claimed : " It is the truth," and flowers fell from the sky
and celestial music was heard. Then Nala assumed the
magic vest and his own form, and Damayantl came to his
arms ; that large-eyed lady found her lord again.
366

The Virtue of Compassion

Great were the joy and surprise throughout the city and
the palace when the news of this reunion spread abroad.
Rituparna departed with another charioteer, while Nala
remained a month at the court of Vidarbha. Then Nala
took his way to Nishadha, and came before his brother
Pushkara, challenging him to dice, asking him to contend
again, this time for their lives. Pushkara answered
confidently : " Be it so ; now, at last, Damayantl shall be
mine." It was little that Nala did not slay him in his
wrath; but he took the dice and threw, and won, and
Pushkara lost.

Then Nala pardoned his evil-minded brother and bestowed
a city upon him, and sent him forth in peace. Nala him-
self, with Damayantl, ruled in Nishadha, and all men were
happy.

The Virtue of Compassion
Spoken by Bhishma to Yudhishthira :
There lived a hunter in the city of Benares. He set forth
in search of antelopes, taking a quiverful of poisoned
arrows. He found a herd deep in the forest and sped an
arrow toward them; but he missed his aim, and the
poisoned shaft entered a great forest tree. Hurt by the
deadly poison, the great tree withered and shed its leaves
and fruits. But a certain saintly parrot had dwelt all its
life in a hollow of its trunk, sheltered by the forest lord,
and though the tree was now withered, he would not
leave his nest, such was his love toward it. Silent and
sorrowful, motionless and without food, the grateful and
virtuous parrot withered with the tree.
Indra's throne grew hot; looking down on earth, he
marvelled at the devotion and extraordinary resolution of
the noble bird, faithful alike in happiness and sorrow.

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Myths of the Hindus & Buddhists

" How," he reflected, " can this bird possess such feelings,
that are not found in lower creatures? Yet, maybe, it is
not so strange, for every creature is kind and generous to
others." Then, to test the matter further, Indra assumed
the shape of a holy Brahman and approached the tree.
"Good bird," he said, "why dost thou not desert this
withered tree?" The parrot bowed and answered:
" Welcome to thee, king of the gods ; by the merit of my
discipline, I know thee.'* "Well done!'' exclaimed the
thousand-eyed deity, marvelling at the bird's wisdom.
Then he inquired again : "Why dost thou cling to this
leafless tree, unfit to shelter any bird ? Do thou forsake it
and choose another, for there are many fair trees in the
forest round about."

Then the parrot sighed : " I am thy servant. Lo, the
reason of this matter : Here in this very tree I came to life ;
here I learnt all of wisdom that I have ; here was I protected
from every enemy. Why dost thou seek to turn me from
my path, for I am compassionate and grateful ? Do not
advise me to leave the tree; while it lived it was my
protector; how can I forsake it now?" Then Indra was
well pleased, and bestowed a boon at will upon the virtuous
bird. This boon the parrot sought : " Let the tree revive."
Then Indra sprinkled it with the water-of-life, and it was
filled with sap and put forth leaves and blossoms.
Thus was the tree restored by virtue of the parrot's
merit, and he, too, at the close of life, obtained a place in
Indra's heaven. Thus do men obtain what they will by
friendship with the virtuous and holy, even as the tree by
friendship with the parrot.

368

The King the Pigeon ®P the Hawk

The King, the Pigeon, and the Hawk
Spoken by Bhlshma to Yudhishthira :
Once on a time a beautiful pigeon, followed by a hawk,
dropped from the sky and sought protection from King
Vrishadarbha of Benares. The single-minded king, seeing
the pigeon's terror, said to it: "Be comforted, good bird.
How comes it that thou art wellnigh dead with fear?
Thou art so beautiful, thy colour like a fresh-blown blue
lotus, thy eyes like the flower of an ashoka-tree 1 Fear
not ; for none need fear who seek protection here. For
thy protection I will surrender all my kingdom; yea, if
need be, life itself. Be comforted, my pigeon."
But the hawk took up the king's words. "This bird," he
said, " is my appointed food. Thou shouldst not protect
my lawful prey, won by hard endeavour. O king, hunger
is gnawing at my stomach. The pigeon is my lawful prey,
and bears the mark of my talons on his body. Thou hast
the right to intervene when human beings fight ; but what
lawful power hast thou over the birds that range the sky?
Or, if thou seekest to earn religious merit by granting
thy protection to the pigeon, have regard also to me, who
am like to die of hunger." Then said the king : " So be
it ; let a bull or boar or deer be dressed for thee, for thou
shalt not have the bird." But the hawk replied : " I do not
eat the flesh of bulls or boars or deer. Pigeons are my
appointed food. But, O great king, if thou hast such
affection for the pigeon, give flesh from thine own body
equal to the pigeon's weight."

Vrishadarbha answered : " Great is thy kindness in
suggesting this to me. Yea, what thou sayest shall be
done." Saying this, the king began to cut away his
own flesh and to weigh it in a scale against the pigeon.

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Myths of the Hindus ®f Buddhists

Meanwhile the gold-decked queens and the ministers and
servants raised a bitter wail of grief, that rose from the
palace like the sound of roaring clouds. Also the earth
quaked because of that act of truth. But the king cut
flesh from his arms and thighs, filling the scale in vain ;
for the bird weighed heavier and heavier against the flesh.
Then, when the king was nothing but a skeleton, he
desired to give his whole body, and stepped himself into
the scale.

Then there appeared the gods, headed by Indra, and the
sound of heavenly music was heard ; a shower of nectar
fell on the king whereby all his body was restored.
Heavenly flowers fell from the sky, and the gandharvas
and apsaras danced and sang; there came a splendid
car, and when the king was seated it bore him away to
Heaven.

"And, O Yudhishthira," said Bhishma, "whosoever
protects another shall certainly attain the same good end.
And he who tells this story shall be cleansed of every sin,
and he also that hears it."

The IVorth of Kine
Spoken by Bhishma to Yudhishthira :
Once there was a great rishi named Chyavana. He
followed the Udvasa rule for twelve years in the forest,
free from pride and anger, joy and grief. He inspired all
creatures with happy trust, not only those who live on
land, but even those of the water ; the great sage was as
mild to all as is the gentle moon. This was the vow that
he observed : Entering the water at the confluence of
Jamna and Ganges, there he stood like a lifeless wooden
post, bending forward and bearing on his head the fierce
and roaring current of the united streams, swift as the
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The Worth of Kine

wind itself. Sometimes he laid himself down in the
water and slept at ease. All creatures in the water came
to look upon him as their friend, and used to come to
smell his lips.

One day there came some fishermen with nets, bent
on catching fish. Well-knit, broad-chested, strong, and
fearless, they lived on the earnings of their nets. They
cast into the rivers a net of new string, large and wide,
and then, walking into the water, dragged the net with
great force; each of them was bold and cheerful and
resolved to act according to the others' bidding. Many
were the fish they caught, and with them they dragged up
Chyavana himself. His body was overgrown with river-
weeds, his beard and matted locks were green ; shells
had fastened themselves upon him. When the fishermen
beheld the great sage they worshipped him with folded
hands and bowed down to the ground ; but the fishes,
caught in the net and dragged to land, were dying, and
the rishi was filled with pity and sighed hard.
The fishermen asked what they might do to atone for their
sin in dragging up the sage. He answered : " Hear and
obey my will. I shall either die here with the fishes,
or do ye sell me with them; for I will not abandon them
in such a case." The fishermen were terrified, but with
pale faces they took the fishes and the rishi and went
to King Nahusha. He addressed the sage with folded
hands and obedient mien. Chyavana said : "These men
are weary with their labour; do thou pay them the value
of the fish and the price that may be set on me."
Nahusha offered a thousand coins. Chyavana said : " A
thousand coins are not my price. Pay what is fair,
according to thine own judgment." Nahusha offered
a hundred thousand, and a million; then half his

Myths of the Hindus & Buddhists

kingdom, then the whole ; but the rishi declared all too
little. Then Nahusha was stricken with grief; but there
came a wild hermit from the woods who lived on roots
and fruit; he said to the king: " I shall satisfy both thee
and the rishi too; do what I bid, for I never speak
in vain." Then said Nahusha: " Name the sage's price ;
save me in this case, save my kingdom and my race; for
Chyavana, if he be angered, will destroy the Three Worlds,
much more myself and all my land. Be thou our raft
across the stormy sea."

Then said the yogi : " The Brahmans, O king, are foremost
of the four estates of men; no value can be set upon
them, however great, for their value is beyond telling.
But kine also are of infinite value ; therefore, O lord of
men, thou shouldst offer a cow in payment for the rishi."
Then was Nahusha glad, and offered a cow in payment for
Chyavana. The rishi was appeased and said : " Yea, O
king, now hast thou bought me at a fair price, for I know
no wealth exceeding that of kine. Even to speak of kine
or hear them spoken of is a thing that cleanses from
all sin. Kine are faultless, the source and root of all
prosperity, the chief ministrants at sacrifices, worshipped
by every world, full of energy and givers of joy ; sinless is
that land where kine are glad. Kine are the stairs that
lead to Heaven; they are adored in Heaven itself."
Then the fishermen bestowed that cow upon the sage
himself and worshipped him, who in energy was like
a blazing fire ; and he gave his blessing to them, accepting
their offering. "Go ye to Heaven forthwith," said he,
"and the fishes too." Greatly marvelled King Nahusha
when he saw the fishermen ascend to Heaven with the
fishes. Then the two rishis bestowed on him numerous
boons, until he cried : " Enough ! " Then he worshipped
372

Gautama's Elephant

them, and each returned to his own place. Such are
the holiness and worth of kine.

Gautama's Elephant

The following story was related by Bhfshma to Yudhish-
thira in order to acquaint him with the various states
enjoyed by good men after death :

There was a mild and self-restrained sage, named Gautama,
dwelling in a forest hermitage. He found a baby elephant
that had lost its mother and was very sad. The good
sage nursed it till the little beast grew into a large and
mighty elephant.

One day Indra beheld the great creature, huge as any
mountain, and he took the form of the king Dhritarashtra,
and seized the elephant and was taking him away.
Then Gautama addressed him : "Thankless king, do not
take my elephant, who.brings me fuel and water, who guards
my hermitage when I am away, who is gentle and obedient,
and very dear to me." Dhritarashtra offered him a hundred
kine and maidservants and gold and gems. But what
did the hermit want with wealth? Dhritarashtra argued
that elephants were royal animals, fit for the service of
kings, and would have gone his way, taking the elephant.
But said Gautama: "Though thou goest unto Yama's
land, I shall take back my elephant from thee." The
king replied : " They go to Yama's land who are unbelievers
and sinful, and devoted to the gratification of their senses."
Gautama answered : " In Yama's land is truth, and there
the weak may overcome the strong." But the king
replied : " None but the sinful go to Yama ; I shall reach
a higher place." Gautama answered: "Though thou
goest to Vaishravana's realm, where dwell the gand-
harvas and the apsaras, I shall take back my elephant."

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Myths of the Hindus & Buddhists

Dhritarashtra answered : " Well, I shall seek a place
yet higher." Gautama said : " If thou goest to the
summit of Mount Meru, where the flowery woods are
echoing with the song of kinnaras, I shall yet pursue and
take my elephant again."

So was it said by each of every higher place : the flowery
groves of Narada, resort of all who are given over to
dancing and to music ; the perfumed land of Soma ; the
heavens of Indra with the apsaras; the heavens of the
rishis; the heavens of Brahma. "There," said Dhritarashtra,
"thou mayst not discover me." "Even there," replied
Gautama, " I shall find thee out and take my elephant.
But now I know thee. Thou art Indra, wont to wander
through the universe in divers shapes. Pardon my missay-
ing thee, and that I knew thee not."
Then was Indra pleased that Gautama knew him, and
bestowed on him a boon. Gautama asked that the
elephant should be restored, for, he said : " It is so young;
it is only ten years old. I have brought it up as my own
child. It has been my dear companion in these woods."
Indra answered : " Lo, the elephant that has been so dear
comes toward thee and bows his head down to thy, feet.
Be it well with thee." Then Gautama bowed to the king
of gods and took the elephant. But Indra blessed him
and took him with himself and with the elephant to
Heaven, where even the righteous hardly go.
He also who tells or hears this tale shall reach the same
place.

The Throne of Vikramaditya

Indian legend has attached great sanctity and fame of
wisdom to the name of Vikramaditya, who is historically
a somewhat shadowy king, generally identified with

374

The Throne of Vikramaditya

Chandragupta II (A.D. 375-413); but perhaps the
Vikramaditya of this story was an older than he. At any
rate it so fell out that in the time of a later king the
ancient throne of Vikramaditya was discovered near what
had been the old city of Ujjayini. The king had the
throne brought to his own capital, and proposed to
take his seat upon it with great state, and thence to
deliver his daily judgments. The marble seat was
supported by thirty-two stone angels. Each day that
the king was about to ascend the throne one of these
addressed him and, requesting him not to take his seat
on the sacred throne, related a story of the wisdom of
Vikramaditya.

This is the story related by the eighteenth statue, named
Rup-rekha, Streak of Beauty:

Once there came before King Vikramaditya two hermits
with a dispute concerning a matter of philosophy, and
requested him to resolve their doubt. The king asked
what it was, and the first hermit said : " O king, I maintain
that Intellect is superior to Wisdom and Soul, since these
and the senses are subject to the Intellect, inasmuch as all
Deeds are born in the Mind. Thus Mind rules over all."
But the second hermit said : " It is Wisdom that rules the
Mind. For Wisdom checks the froward thoughts arising
in the Intellect. True, the senses are ruled by Mind, but
Mind is ruled by Wisdom. Through Wisdom our senses
are controlled, and we progress in yoga."
The king replied : " O ascetics, of a surety this mortal
body, wrought of fire, air, earth, and water, is ruled by the
Intellect. But by following the dictates of the Mind
alone, this body perishes untimely. Therefore I think
that Wisdom is greater than the Mind, for it is Wisdom
that preserves us from destruction. Again, it is said that

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Myths of the Hindus & Buddhists

one perfect in Wisdom dieth nevermore; and no yog! can
attain perfection lacking Wisdom."

Both ascetics were delighted with this judgment, and they
gave to the king a piece of chalk, saying : "Whatever thou
dost draw therewith in the day will come to life at night."
Then they departed.

At once the king shut himself in a room alone and
spent the whole day drawing gods and goddesses upon the
wall. At night the figures all came to life and cried
" Hail ! Hail ! " to the king and talked together. Next day
the king drew on another part of the wall armies of men,
horses, elephants, and other creatures, and at night he was
delighted to find that they, too, came to life. The next day,
again, he drew gandharvas and apsaras with drums and
lutes and viols in their hands, and at night they came
to life and played exquisitely according to the laws of
music.

Thus the king spent his days in drawing and his nights in
seeing living pictures, and he neglected all his queens and
the duties of the state. One night the queens came to
him in their splendid palanquins, weeping and lamenting.
Vikramaditya asked them why they wept. " O ladies,"
he said, " why are your moon-faces pale ? " One answered
in a sweet voice : " O Maharaja, you promised never to
leave us alone ; why, then, do you desert us now ? " But
the king paid no attention, for he was absorbed in looking
at the moving pictures on the wall.

Next day, when all the figures on the wall wrere still once
more, the queens spoke to the king again, praying him not
to leave them in distress. He smiled and asked : " What
am I to do, then?" "O king," they answered, "if thou
art agreed to grant a boon, then give to us the chalk that
is in thy right hand." So Vikramaditya gave the chalk,
376

The Ashvins

and the queens kept it hidden ever after. Never since
have pictures come to life.

The AsJimns

The Ashvins are divine twins, distinguished for their
great beauty, and masters of medicine. They were at first
refused a place amongst the gods on account of their lowly
birth; but the rishi Chyavana, who received from them
perpetual youth, secured from Indra that they should
participate in the offerings.

This tale is told of Chyavana's attainment of eternal youth :
The aged rishi Chyavana had a beautiful wife, Sukanya —
that is to say, Fair-maid. One day the Ashvins beheld
her at her bath, bare of any garment. They came to
her and asked : " O fair-limbed girl, whose daughter art
thou, and what hast thou to do herein these woods?" and
she answered shyly : " Know that I am Saryati's daughter
and the wife of Chyavana." The Ashvins answered:
" Why has thy father given thee to one so aged and near
to death, for thou art radiant as summer lightning ? We
have not seen thy like even in Heaven. Bare of adornment
as thou art, none the less thou makest all the forest fair ;
how much fairer mightst thou appear in gorgeous robes
and splendid jewels ! Do thou leave thy aged husband
and take one of us, for youth will not endure."
She replied : " I am devoted to my husband Chyavana."
Again they prayed her, saying : " We are the physicians
of Heaven. We will make thy husband young and fair ;
then choose from us three — ourselves and him — whom
thou wilt for lord." Then Fair-maid told to Chyavana
what had been said, and he consented.
Then the Ashvins commanded Chyavana, who was eager
to regain his youth, to enter water, and they, too, sank into

377

Myths of the Hindus <§f Buddhists

the waters of the pool. Then came forth all three in
radiant youthful forms, wearing burnished ear-rings. All
were of the same appearance, delightful to behold, and
they said to Fair-maid : " Choose one of us to be thy
husband. Choose whom thou dost most desire." But
Fair-maid found that one appearance was upon them all,
and she hesitated long; only when at last she recognized
her husband did she choose, and chose no other than
himself.

Then Chyavana, well pleased to have both youth and
beauty and to have his wife again, promised in return to
win for the Ashvins the right to share in the offerings of
soma-juice given to the gods. The twins, no less glad,
went their way to Heaven, and Chyavana and Fair-maid
dwelt together in great joy, even as the gods themselves.

The Story of Dhruva

Of myths that represent a spiritualizing interpretation of
the stars, the very jewel is probably the story of Dhruva.
It is frankly a statement of how the Pole-star came to be
so steady, and the Hindu name for the Pole-star is Dhruva-
lok, or place of Dhruva.

Dhruva was a child and a prince, the eldest son of a king
and his chief queen. There was, however, a younger wife
who had gained great ascendancy over the mind of
Dhruva's father, and in consequence of her jealousy and
dislike the prince and his mother Sunltl were banished
from the court and sent to live in retirement in a cottage
on the edge of a great forest. We are here dealing, we
must remember, with a Hindu tale of the period when
every story forms an epos of the soul, and in the epos of
the soul the chief event is that by which arises a dis-
taste for the material world. Young Luther sees his
378

XXXI

DHRUVA

ASIT Kr.MAR HAT. DAK

Shani

Shani

In the mass of literature called the Puranas hundreds of
myths are embedded which pass unknown to all but the
inquisitive amongst the Hindus of to-day. Yet each one
of these must have had importance at the time of its origin,
and by careful examination might be induced to yield up
its historical secret. One such curious legend concerns
Saturn (Shani). At the birth of Ganesha, eldest son of the
Mother of the Universe, his cradle was visited, it is said,
by gods and demi-gods. Only one exception was there.
Shani did not come. At last this fact was noticed by the
Great Mother, and she inquired the reason of his absence.
She was told that he feared to harm her child, since it
was matter of common knowledge that the head of one
on whom Shani looked was likely to be burned to ashes at
his glance. With easy pride the mother smiled, and assur-
ing him that her son could not be subject to his power,
sent him a message of warm invitation and welcome.
Accordingly Shani came. But what was the horror of all
present when he looked at the babe, and instantly its head
disappeared in a flame. How much greater was Shani
than anyone had suspected !

At this catastrophe the mother was profoundly disturbed,
and commanded her guest somewhat sharply at once to
restore the head of her child. But Shani smiled pleasantly,
and pointed out that the head as such no longer existed.
It lay in ashes before them. " Then send forth a servant
and let him bring me the head of the first one he meets,"
commanded the mother in effect, and Shani had no option
save to obey. Only one who is in fault can be subject to
Shani, and his emissary found no one inadvertently doing
wrong, till suddenly he came upon an elephant sleeping with

Myths of the Hindus <§f Buddhists

his head to the north. This trifling fault brought him under
the jurisdiction, and hastily the servant cut off his head
and returned to put it on the infant's body. It is for this
reason that Ganesha wears an elephant-head.
Two or three points are noteworthy here. The intention
of the story is, of course, to show the power of Shani, and
consequently the necessity for his propitiation. But, as
usual in obedience to the Indian instinct for synthesis, the
new claimant to more or less divine honours is also made
to explain some anomaly in the faith that preceded him.
And the faith with which Shani is thus connected, the tree
on which the new belief is grafted, is the worship of
Ganesha, perhaps the oldest of organized and sacerdo-
talized popular worships in India. This fact alone is
eloquent of the antiquity of the propitiation of Shani. It
is interesting also to see that the very point in the image
of Ganesha that is so anomalous and tantalizing to our-
selves was held similarly inexplicable at the time of the
incoming Saturn and the other planets. Whatever piece
of symbolism this white head on the red body originally
expressed, whether it was the setting sun beneath the
clouds or what not, was now long ago forgotten ; and the
children of Ganesha, not doubting his divinity, were ready
to accept any explanation of its origin that might offer
itself to them. This explanation came, together with the
new-fangled worship of the planets, from some people who
feared and propitiated their deities. Long, long ago had
the worship of the gentle Ganesha gone out to the nations
of the farther East, and now the fear of Shani was added
to it in the land of its birth from foreign sources. Was
Chaldea by any possibility the centre from which came this
worship of the planets?

.182

Star-Pictures

Star-Pictures

For most of us there has been perhaps a golden hour
of childhood when we dreamed ourselves back into the
love and reverence of primitive man for the starry sky.
In early ages, especially in the hot countries of the South,
where day was an agony and night a delight, the coming
of sunset must have been looked forward to by thoughtful
minds as the opening of a great book, the only book that
then existed. Astronomical passion has undeniably de-
creased with the growth of what we know as civilization.
We of Europe could not to-day divide a Church on some
difference of opinion about the date of Easter.
Primitive science, such as it was, was inextricably inter-
woven with the study of the stars, for the simple reason
that man early became ambitious of fixing a date. We
can hardly doubt that this was the fourth of those
great steps by which we emerged into humanity. First the
defining and accumulation of language, then the tentative
handling of stones as tools, again the long subsequent
discovery of fire, and last of all this, the measurement of
the year. To-day, with our accomplished theories of the
cosmos, the obvious instrument of time-measurement
would seem to be the sun, writing the steps of his progress
from hour to hour and season to season with the pen
of changing shadow-lengths. And in this empiric fashion
something of the sort may have lain behind the early
sacredness of poles, pillars, and obelisks. As the climax
of a great scientific theory on the subject, the sun, however,
is only the successor in time-reckoning of the moon,
for already of a hoary antiquity when solar measurement
was born was the calculation of the year by the coincidence
of the full moon with some given constellation.

383

Myths of the Hindus <8f Buddhists

A glance shows us how the process grew. As nations
became organized and consolidated the popular science of
rude time-measurement was transformed into a great
priestly function and mystery. The year itself was wor-
shipped as a whole, as well as in its component parts.
The awe with which the women of Greece regarded
certain of their own annual festivals of purification was a
relic, doubtless, of an older state of things, in which they
had been responsible for the anxious computation of the
circling year. The Hindu festivals, scattered up and
down the lunar months, were once so many steps by which
to make sure of the recurrence of specific days. Calendar-

makino- retains even now something of this its ancient

• i

religious character. Thus early science was bound up

with religion, and the stars were watched before the moon
or the sun was even dimly understood.

A Picture-Book

It would be a mistake, however, to think that man's early
regard for the midnight sky was always serious. The blue
and silver page was more to him in that far-off age than a
world of thought and reverence, more even than a sphere
of growing inquiry and enlarging knowledge. It was also
a gigantic picture-book, an absorbing wonder-tale. How
many of the semi-divine beings of whom his fancy was so
full could be seen, the moment night arrived, shining up there
against the blue ! How soon must have been recognized
the hero coursing across the sky, followed by his dog ! And
the Bengali name of Orion to this day — Kal-Purush, the
Time-man — tells us something of that early significance.
Strange relations of cause and effect were predicated,
doubtless, of that lofty hero-world. Something like theo-
logical differences of opinion may have obtained as

384

A Picture-Book

between different races touching the various functions of
a given constellation in the divine economy. Men had
long dreamed of an immense bird, whose wings were the
clouds, whose movements were felt as the winds, carrying
sun and the stars on their ring-like course, And now,
searching the heavens most eagerly at the moments of dawn
and sunset, or at those turns of the seasons when weather
and flood were telling what next to expect of the crops, if
the vast outlines of a bird could be dimly descried at
evening in the imperfect tracing made by remote suns,
what was to hinder Aquila or Garuda, the divine Eagle,
from being held the jailer of the disappearing light?
One race may well have held the stars of the Great Bear
to be the bed, and another the reins, of the sun-god.
How many of the most beautiful stories of old mythology
might thus be proved to be at bottom grave and simple
accounts of astronomical occurrences; how many of the
Labours of Herakles, for instance, were in reality stories
of his constellation! Whether Alcestis restored to the
house of Admetus is not, in truth, the sun brought back
to its place amongst the stars, or whether Perseus was not
always a hero seen in outline between Andromeda and
Cassiopeia — these questions, and others like them, will
never, probably, be fully answered. A little we may be
able to spell out from the very fringe of the great sub-
ject, but the whole story of the psychological origin of
mythology we cannot possibly decipher. One thing,
however, is fairly certain. The divine world of the stars,
the great stage of the shining souls, was, to begin with, a
confused world. Man had his luminous points of under-
standing, for he dedicated given stars to chosen characters
by arbitrary acts of piety and wonder; but he could not
map out the whole.

2B 385

Myths of the Hindus <§f Buddhists
Agastya

We can see easily enough that different communities may
have adopted different starting-points in their study of the
midnight sky or their measurement of time. One tribe
perhaps would watch the movements of the star Agastya,
as Canopus in Argo is said to have been called. The
distinctively Indian idea that the heroes of the sky were
meditating souls, plunged in thought and radiant with a
light of which they were unconscious, must have been
elaborated only gradually; but with its final acceptance the
star Agastya would come to be known as Agastya-Muni,
or Agastya the Sage, while the tribes that measured their
year by Canopus — as the Cholas, Cheras, and Pandyas in
Southern India may have done — would grow to look upon
him as a deified or canonized ancestor. There is a valley
in the Himalayas containing an ancient village which is
known as Agastya-Muni. Is this some prehistoric tribal
home, or is the secret of its dedication one we cannot hope
to penetrate?

The folk-lore of Hinduism is familiar enough with the
name of this Agastya Canopus. According to one story
he swallowed the ocean. According to another he set
forth on the first of the month for the South, and on his
way from the Himalayas to the ocean he passed the
Vindhyas. Now for a long time there had been a quarrel
between the two ranges of mountains, the Himalayas and
Vindhyas, as to which should lift its head the higher.
The Vindhyas, by their ambition, had threatened to shut
out the light from mortals. As the great Agastya passed
by, however, the Vindhyas could not refuse to bow them-
selves in reverence, whereupon the cunning old sage said :
" It is well, my children ! Remain thus till I return ! "
386

The Great Bear

Alas! on reaching the shores of the South he plunged into
the ocean and never returned, for which reason the
Vindhyas remain to this day with lowered heads. In
reference to this story he who sets forth on the first of the
month is always said to perform Agastya-Jatra, the
Journey of Agastya, and it is more than hinted that he
may not return. Meanwhile the picture of the coming
forth from the North to South, the final plunge into the
ocean, never to return by the way he came — though he will
again be seen on starry nights passing over the head of
the Vindhyas from the North — sounds remarkably like a
popular rendering of the astronomical observation of a
bright star passing below the horizon.

The Great Bear

But Agastya Canopus was not the only stellar progenitor
of men. Early fancy played about the seven stars of the
Great Bear. Weird tales are told of the deadly arrow —
the arrow that slew the sun — shot at the year's end by the
Wild Huntsman. And men loved, as they have always
loved, the tender light of the Pleiades, the Spinning
Women, or the Dancing Maidens, amongst whom shone
Rohinl, the Queen of Heaven. ArundhatI, the Northern
Crown, was another of the stars that bore a favoured race
to fortune. Sirius, the Dog-star, did the same. And
personification might in any of those cases, we must
remember, by an easy series of transitions become ancestor-
worship.

The Pole-star

The earliest of male anthropomorphic gods is said to have
been the Pole-star, and there is a touch of humour in the
way he is portrayed up and down the pages of ancient

387

Myths of the Hindus & Buddhists

mythology. The Pole-star, it seems, from his solitary
position at the apex of the stellar system, gave rise to the
notion of a god who was one-footed. How ancient is this
conception will be guessed when we learn that the wild
tribes of Australia have a star-god Turunbulun, who is
lord and protector of the Pleiades, and one-eyed and one-
footed. After this Odin, or the Cyclopes with their one
eye, or Hephaistos, the Smith of Heaven, with his lame
foot, need occasion us no surprise. This lame-footed god,
again, forms an obvious stepping-stone to the one goat-
foot of the great god Pan, that deep and tender Asiatic
conception which found its way into Hellenic ideas from
the older Phrygia. It is difficult to believe, and yet it is
said, that the Pole-star deity was at one time identified
with the goat. Thus the Rig- Veda contains numerous
references to Aja-Ekapada — a name that may be trans-
lated as either the One-footed Goat or the Birthless One-
footed One. It is generally assumed that the second of
these renderings is correct, and that it points to the sun.
And if it had not been for the great god Pan and his one
goat-foot, comparative mythology might have had to
agree. Indeed, it is not easy to ignore this rendering
entirely when we read in the Veda that " he who has one
foot has outstripped them that have two." This would
sound to a modern more like the sun than the Pole-star.
But the ancient singer possibly meant that he who had but
one foot had reached to the lordship and height of the
universe. In this sense, of apex of the cosmos, Aja-
Ekapacla is constantly opposed to Ocean and the Dragon
of the Deep, who is supposed to be the Rain-Cloud, the
womb of all life, and to personify the vast and immeasur-
able abyss of the southern sky. Thus we have a pair of
gods — gods of the North and South.
388

CHAPTER VIII: CONCLUSION

Summary of Indian TJicology

THE following scheme sets out very briefly the
fundamental conceptions of Indian theology and
cosmology, as assumed in most of the foregoing
myths and legends :

The Gods

The One Absolute Reality is Brahman (neuter), which,
by the assumption of attributes, becomes Is vara, g<»d or
overlord. Ishvara has three aspects, viz. Brahma, Shiva,
and Vishnu, with their Shaktis or energies, SarasvatI,
Devi, and Lakshml. The sectarian worshippers identify
one of these with the highest Ishvara, and regard the two

o o

other aspects as merely clevas. Hence there appears a
certain confusion of status in the legends, according to the
particular sectarian standpoint from which they are re-
lated. The most important sects are the Shaivas, who
worship Shiva, the Vaishnavas, who worship Vishnu
(chiefly in his avatars, as Rama or Krishna), and the
Shaktas, who worship Devi as the Supreme. Almost all
Indian worship is monotheistic ; there is not for the
individual worshipper any confusion of God with gods.
Avatars are special incarnations assumed by portions of
the Supreme for helping on the processes of evolution and
release. Ten such avatars of the supreme Vishnu are
usually recognized, of whom Rama, Krishna, and Buddha
are the last, and Kalki is yet to come. "Whensoever,"
says Shrl Krishna, "the Law fails and lawlessness uprises,
O thou of Bharata's race, then do I bring myself to bodied
birth. To guard the righteous, to destroy evildoers, to
establish the Law, I come into birth age after age."

3S9

Myths of the Hindus & Buddhists

^Different Names

A source of confusion to the student of Indian mythology
at first appears in the many names by which one and the
same Supreme Divinity may be known.
The most important of the name identities are, for Shiva,
Mahadeva, Hara, Nataraja, and for Vishnu, Hari, Narayan.
A familiarity with these names is gradually acquired, and
it is realized that the different names refer to as many aspects
of One Being. For the gods possess a manifold conscious-
ness, and by division of their attributes appear and act in
many places and many forms at one and the same time. It
will have been observed that every god, whether Ishvara or
deva, has a feminine counterpart or aspect. These wives
are the Shaktis or powers without whom there could be
no creation or evolution. For example, the Shakti of
Shiva is Devi, whose other names are Sati, Uma, Durga,
Chandl, ParvatI, Kali, &c. ; it is she who is worshipped
by many millions as the Mother, and all these worshippers
speak of God as She. The great sex-distinction pervades
the whole universe, and the psychology of sex is every-
where the same : all things that are male are from Shiva,
all that are female are from Uma.

Cosmic Powers

Distinct from Ishvara are the devas, Indra, Agni, Varuna,
Yama, old personified cosmic powers who alone were
worshipped in the old Vedic days, before the emergence
of Shiva and Vishnu. These devas dwell in swarga, an
Olympian paradise ; they bestow on their worshippers
divers boons, but they are never saviours of souls.
Their moral status is like that of men, and sivarga is a
place where all wishes and desires are gratified, where
390

XXXII

KALI

SUKKNDRA NATH K.AK
Page 390

-

PUBLIC LIE

ASTOR, LENOX AND
TILDEN FOUNDATIONS.

The Universe

rishis, asuras, men, creatures, and matter — are resolved into
chaos (mahd-pralaya, " great-chaos "), enduring for an< >th< T
hundred Brahma-years, when there appear a new Ilralima
and a new creation. It will be seen that both m;ijor and
minor alternations of evolution and involution are repre-
sented as necessitated by natural law — the latent force <>f
past action (karma}. Causality governs all condition1 '1
existence. The whole scheme is highly scientific.
The Day of Brahma is divided into fourteen uiani'aularas,
over each of which presides a Jlfami, or teacher. Each
uiaircaiitara is followed by a Deluge, which destroys the
existing continents and swallows up all living beings,
except the few who are preserved for the repeopling of
the earth. The name of our Ufa me is Vaivasvata, who is
the source of the Laws of Mann, formulating the basic
structure of Hindu society. The Day of Brahma is also
divided into 1000 j7^-cycles (mahd-yuga\ each consist-
ing of four ages, the Satya, Treta, Dvapara, and Kali
yugas, of which the last three are periods of progressive
degeneration from the first. The four yugas together last
4,320,000 years; the first 1,728,000, the second 1,296,000,
the third 864,000, and the last 432,000. The present
year (A.D. 1913) is the 501 3th of the Kali yuga1of the
present maka-yuga ; this maha-yuga is the twenty-eighth
of the seventh mauvantara of our kalpa, called the Varaha
kalpa, because in it Vishnu incarnated as a boar (varahd) ;
and this kalpa is the first day of the fifty-first year of the
life of our Brahma.

The events related in the Mahabharata took place in the
Treta yuga of our maka-yuga ; those of the Ramayana in
the Dvapara yuga. The oldest stories of the battles of

1 The commencement of which Kali yuga was coincident with the
Day of the death of Krishna.

393

Myths of the Hindus & Buddhists

the gods and asuras and the legends of the rishis go much
further back: the Churning of the Ocean, for example,
took place in the sixth manvantara\ the rescue of the
elephant from the crocodile in the fourth ; the Boar in-
carnation in the first; and the emergence of Brahma, called
the lotus-born because of his origin from a lotus sprung from
the navel of Narayana, at the very beginning of the kalpa.
The Three Worlds (tiiloki)>\Q which constant reference
has been made, are the physical plane (Bhur), the astral
plane (Bhuvar), and Heaven (Swarga) ; these three only,
with the underworlds, are concerned in the daily creation
and dissolution. These also constitute the Samsara or
Wandering, the condition of birth and rebirth, where
desire (kama] and personality (ahamkdra] are the guiding
principles of life. Above the Three Worlds are four
other planes which endure throughout the life-period of a
Brahma ; these are reached by such as pass beyond the
Three Worlds without attaining direct release; they go
onwards to fshvara, and attain release with him at the
conclusion of the period of a hundred Brahma-years.
Below the Three Worlds are the seven Patalas or under-
worlds (distinct from the realm of Yama) ; these are
inhabited by the nagas, the semi-human serpents, who
possess a rich material civilization of their own. These
underworlds are supported on the heads of the naga
Ananta (Infinity), who also supports Narayana during his
repose in the Night of Brahma.

The earth is supported by eight elephants, one in each of
the eight quarters. There are also guardian gods of the
quarters, those for East, South, West, and North being
Indra, Yama, Varuna, and Kuvera ; according to the
Buddhists, however, it is the regents of these gods who
are the guardians of the quarters, and it is these regents
394

Mythical Geography

who are represented in the oldest Indian god-figures,
those of the Bharhut Stiipa (second century B.C.). Kven
earlier the Brahmans also had representations of the
devas, but made in impermanent materials ; while the
representation of Ishvaras and Supreme Buddhas is a later
development, attaining its highest types in the seventh or
eighth century A.D.

The prime cause of creation is inexplicable, for in a
universe conditioned by causality causes must precede
causes backwards for ever. But the process of mani-
festation or creation is more properly regarded as outside
time, and equally past, present, or future. No motive can
be assigned for this Will, a fact which is mythically
represented by calling the world-process Lild, the Lord's
amusement; or, again, by saying that Being desires to
behold the reflection of its own perfection mirrored in
Non- Being.

Mythical Geography

The mythical geography of our system must also be
described. There are seven island-continents surrounded
by seven seas. Jambu-dwipa (the world) is the innermost
of these ; in the centre of this continent rises the golden
mountain Meru, rising 84,000 leagues above the earth.
Around the foot of Meru are the boundary mountains of
the earth, of which Himalaya lies to the south ; the land
of Bharat-varsha (India) lies between Himalaya and the
salt sea. Meru is buttressed by four other mountains,
each 10,000 leagues in height; of these, one is Mandara,
used as a pivot for the churning of the ocean. The
name of the continent Jambu-dwipa derives from a
Jambu tree that grows on one of these four mountains.
Its fruits are as large as elephants; when they are ripe

395

Myths of the Hindus Sf Buddhists

they fall upon the mountain, and their juice forms the
Jambu river, whose waters give health and life to those
that drink of them. There are also lakes and forests
and mountain spurs.

On the summit of Meru is the city of Brahma, extending
14,000 leagues, renowned in Heaven ; around it are the
cities of Indra and other regents of the spheres, i About
the city of Brahma flows the Ganges, encircling the city;
according to one account, the river divides in four, flowing
in opposite directions ; according to another, Ganges, after
escaping from Heaven and from Shiva's tresses, divides
into the seven sacred rivers of India. In the foot-hills
dwell the gandharvas, kinnaras, and siddhas ; the daityas,
asttras, and rakshasas in the valleys. All these mountains
are included in Swarga (Paradise), where the fruit of good
actions is enjoyed. Bharat-varsha (India, or perhaps the
whole human world) is one of nine lands situate in areas
bounded by the various mountains spoken of. Of these
nine, it is in Bharat-varsha only that there are sorrow,
weariness, and hunger ; the inhabitants of other varshas
are exempt from all distress and pain, and there is in them
no distinction viyngas. Bharata is the land of works, where
men perform actions, winning either a place in Heaven,
or release ; or, it may be, rebirth in Hell, according to
their merit. Bharata is, therefore, the best of varshas ;
other varshas are for enjoyment alone. Happy are those
who are reborn, even were they gods, as men in Bharat-
varsha, for that is the way to the Supreme.

History of the Theology

With regard to the history of some of the ideas here

spoken of :

From the hymns of the Rig- Veda, which go back to a

396

Philosophy

time when the Aryans were not yet settled in the Ganges
valley, but lived amongst the tributaries of the Indus, we
learn of a time when there was no caste, no privileged
worship, no Brahmanical system of government, but there
were many pastoral tribes governed by hereditary kinglets.
The old Vedic religion consisted in the worship of the
personified powers of Nature, gods of the sky, the air,
and the earth. Gradually the belief in these distinct
deities yields to a conviction that they are manifestations
of One, who has many names, such as Prajapati, Vish-
vakarma, &c., but is finally called Brahman, a word
which in the earlier hymns means nothing but the power
of prayer, in a way analogous to the Christian conception
of the Logos. To this was added the idea that this

<3

Brahman was nothing but the all-pervading Self (dtman),
to know whom is to know all. Thus we get side by side
two phases of religion — the old sacrificial cult, whereby
men seek to win a place in Paradise by means of moral
behaviour and offerings to the gods ; and the search for
the highest knowledge, the knowledge of the Brahman.
This position was reached before the time of Buddha;
the fully developed Brahmanical system above described
attained shape in the succeeding centuries.

Philosophy . •;..-.

The prevailing philosophy" (there' are; of course, other
systems also, though all an; closely interconnected), the
doctrine of esoteric reality to which the above exoteric
scheme is related, is a:.fbnn of uncompromising monism
called the Vedanta ; it maintains that there is but One
Reality, the Brahman, of which naught whatever can be
predicated. This is the Unshown, the Unknown God;
whatever qualities or attributes one might wish to use to

397

Myths of the Hindus <@f Buddhists

express its nature, in a famous Vedantic phrase : " It is
not that, it is not that" (nett, neti). To know this reality
is to know all, just as to know clay is to know all that is
made of clay — the apparent differences consist only in
name and form (namarupa). This reality is within our-
selves, and we in it. It is, in fact, our only true Self
(a/wan), obscured in us by personality (ahamkara) and
attributes (npdd/iis). The knowledge of this Reality is
Release (mokska, nirvana), just as when an earthen pot
is broken it is realized that the space within is one with
the space without. To attain this release is the highest
end of life.

The life of each individual soul (jivdtmari) follows a double
path — the primal Will to Experience (pravritti margayd],
and the later Will to Denial (nivritti margaya], or,
briefly, the paths of Pursuit and Return, familiar to the
mystics of all ages and countries. The process of Em-
bodiment and Release is always in progress ; but inasmuch
as the Released return no more, it is clear that the
Pursuers must always be in the majority. Yet it is an evil
thing for any community if it be composed wholly of those
who pursue, without a due leaven of those who return.

Human Society

On this basis the ancient tishis laid down as the four aims

of human life, D/idr/na, Artha, Kama, Moksha, i.e.

Morality, Wealth-winning,"' 'Fulfilment of Desires, and

Release. That individual soiils are in different stages of

development, besides possessing special capacities or

tendencies as well as special deserts according to the

nature of past action, is reflected in the theory of caste

(yarna, lit. colour), each with its appropriate morality

(sva-dhcwma).

398

Marriage

"Caste," as Sister Nivedita has said, "is race continuity ;
it is the historic sense ; it is the dignity of tradition and
of purpose for the future. It is even more: it is the
familiarity of a whole people in all its grades with the one
supreme human motive — the notion of noblesse oblige"

Marriage

Moksha, or Release, is ultimately attainable by the
individual alone, and depends on his or her relation to God.
But the secular ends of life, morality, wealth, desire, and,
above all, the birth of children, require the co-operation of
men and women. Hence in the Hindu social system great
stress is laid on marriage; so far from celibacy being
recommended to the citizen on religious grounds, it is
expressly declared that neither can the citizen attain to
Heaven after death, nor can his ancestors remain there,
unless he has begotten a son. The Hindu marriage is
indissoluble, except in the fourth caste. Polygamy is
permitted, but is comparatively rare, as the number of
men and women is about equal ; the most usual reason
for a second marriage is the childlessness of the first. As
in so many other systems, the basis of marriage is duty
rather than romantic love. The high spiritual status of
the Hindu woman is reflected in the mythology; indeed,
as we have seen, there are rr/rmy millions of Hindus who
think habitually of God as She.

•
It is She (says Shankaracharya) with wJiom Shiva

seeks shelter ..'-.••
Whose words are sweet,
The Destructress of ills,
Ever and in all places pet vading,
Tender creeper of Intelligence and Bliss.

399

Myths of the Hindus & Buddhists

" The mother," says Manu, "exceedeth a thousand fathers
in the right to reverence, and in the function of teacher."
And again in the Kubjika Tantra : " Whosoever has seen
the feet of woman, let him worship them as those of his
teacher."

Renunciation

The life of a citizen is appointed for all but the few who
feel already in their youth the irresistible call to renuncia-
tion (vairdgyd, turning away), and so become monks or
nuns. For such as these asceticism is a vocation. The
citizen, on the other hand, as we have seen, is commanded
to many and to bring up children. But life as a citizen is
not the whole life, even of an ordinary man ; there comes
a time when he, too, turns away from the world. His
life is planned in four stages (as/irdmas), as follows :
studentship, life as a householder and wealth-winner,
retirement, and finally complete renunciation of all ties.
It is the strength of character, the merit accumulated in

o

many lives so ordered, that gradually ripens the individual
soul, until at last it feels the irresistible call and bends
its whole force toward Release (nirvana}.

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