Contents of Volume I.

Book I.

Page

Chapter I.

Chapter II.

Chapter III.

Chapter IV.

Chapter V.

Chapter VI.

Chapter VII.

[IV]

Chapter VIII.

Book II.

Chapter IX.

Chapter X.

Chapter XI.

Chapter XII.

Chapter XIII.

Chapter XIV.

Book III.

Chapter XV.

[V]

Chapter XVI.

Chapter XVII.

Chapter XVIII.

Chapter XIX.

Chapter XX.

Book IV.

Chapter XXI.

Chapter XXII.

Chapter XXIII.

[VI]

Book V.

Chapter XXIV.

Chapter XXV.

Chapter XXVI.

Book VI.

Chapter XXVII.

Chapter XXVIII.

Chapter XXIX.

Chapter XXX.

[VII]

Chapter XXXI.

Chapter XXXII.

Chapter XXXIII.

Chapter XXXIV.

Book VII.

Chapter XXXV.

Chapter XXXVI.

Chapter XXXVII.

[VIII]

Chapter XXXVIII.

Chapter XXXIX.

Chapter XL.

Chapter XLI.

Chapter XLII.

Chapter XLIII.

Book VIII.

Chapter XLIV.

Chapter XLV.

Chapter XLVI.

Chapter XLVII.

Chapter XLVIII.

[IX]

Chapter XLIX.

Chapter L.

Book IX.

Chapter LI.

Chapter LII.

Chapter LIII.

Chapter LIV.

Chapter LV.

[X]

Chapter LVI.

[1]

Contents of Vol. II.

Book X.

Chapter LVII.

Page

Chapter LVIII.

Chapter LIX.

Chapter LX.

[iv]

Chapter LXI.

Chapter LXII.

Chapter LXIII.

Chapter LXIV.

[vi]

Chapter LXV.

Chapter LXVI.

Book XI.

Chapter LXVII.

Book XII.

Chapter LXVIII.

Chapter LXIX.

Chapter LXX.

Chapter LXXI.

Chapter LXXII.

Chapter LXXIII.

Chapter LXXIV.

Chapter LXXV.

Chapter LXXVI.

[viii]

Chapter LXXVII.

Chapter LXXVIII.

Chapter LXXIX.

Chapter LXXX.

Chapter LXXXI.

Chapter LXXXII.

Chapter LXXXIII.

Chapter LXXXIV.

Chapter LXXXV.

Chapter LXXXVI.

Chapter LXXXVII.

[ix]

Chapter LXXXVIII.

Chapter LXXXIX.

Chapter XC.

Chapter XCI.

Chapter XCII.

Chapter XCIII.

Chapter XCIV.

Chapter XCV.

Chapter XCVI.

Chapter XCVII.

[x]

Chapter XCVIII.

Chapter XCIX.

Chapter C.

Chapter CI.

Chapter CII.

Chapter CIII.

Book XIII.

Chapter CIV.

Book XIV.

Chapter CV.

Chapter CVI.

Chapter CVII.

[xi]

Chapter CVIII.

Book XV.

Chapter CIX.

Chapter CX.

Book XVI.

Chapter CXI.

Chapter CXII.

Chapter CXIII.

Book XVII.

Chapter CXIV.

Chapter CXV.

Chapter CXVI.

Chapter CXVII.

Chapter CXVIII.

Chapter CXIX.

Book XVIII.

Chapter CXX.

Chapter CXXI.

Chapter CXXII.

Chapter CXXIII.

Chapter CXXIV.

[1]

Chapter I.

May the dark neck of Śiva, which the god of love has, so to speak, surrounded with nooses in the form of the alluring looks of Párvatí reclining on his bosom, assign to you prosperity.

May that victor of obstacles,1 who after sweeping away the stars with his trunk in the delirious joy of the evening dance, seems to create others with the spray issuing from his hissing2 mouth, protect you.

After worshipping the goddess of Speech, the lamp that illuminates countless objects,3 I compose this collection which contains the pith of the Vṛíhat-Kathá.

The first book in my collection is called Kathápíṭha, then comes Kathámukha, then the third book named Lávánaka, then follows Naraváhanadattajanana, and then the book called Chaturdáriká, and then Madanamanchuká, then the seventh book named Ratnaprabhá, and then the eighth book named Súryaprabhá, then Alankáravatí, then Śaktiyaśas, and then the eleventh book called Velá, then comes Śaśánkavatí, and then Madirávatí, then comes the book called Pancha followed by Mahábhisheka, and then Suratamanjarí, then Padmávatí, and then will follow the eighteenth book Vishamaśíla. [2]

This book is precisely on the model of that from which it is taken, there is not even the slightest deviation, only such language is selected as tends to abridge the prolixity of the work; the observance of propriety and natural connexion, and the joining together of the portions of the poem so as not to interfere with the spirit of the stories, are as far as possible kept in view: I have not made this attempt through desire of a reputation for ingenuity, but in order to facilitate the recollection of a multitude of various tales.

There is a mountain celebrated under the name of Himavat, haunted by Kinnaras, Gandharvas, and Vidyádharas, a very monarch of mighty hills, whose glory has attained such an eminence among mountains that Bhavání the mother of the three worlds deigned to become his daughter; the northernmost summit thereof is a great peak named Kailása, which towers many thousand yojanas in the air,4 and as it were, laughs forth with its snowy gleams this boast—“Mount Mandara5 did not become white as mortar even when the ocean was churned with it, but I have become such without an effort.” There dwells Maheśvara the beloved of Párvatí, the chief of things animate and inanimate, attended upon by Gaṇas, Vidyádharas and Siddhas. In the upstanding yellow tufts of his matted hair, the new moon enjoys the delight of touching the eastern mountain yellow in the evening twilight. When he drove his trident into the heart of Andhaka, the king of the Asuras, though he was only one, the dart which that monarch had infixed in the heart of the three worlds was, strange to

say, extracted. The image of his toe-nails being reflected in the crest-jewels of the gods and Asuras made them seem as if they had been presented with half moons by his favour.6 Once on a time that lord, the husband of Párvatí, was gratified with praises by his wife, having gained confidence as she sat in secret with him; the moon-crested one attentive to her praise and delighted, placed her on his lap, and said, “What can I do to please thee?” Then the daughter of the mountain spake—“My lord, if thou art satisfied with me, then tell me some delightful story that is quite new.” And Śiva said to her, “What can there be in the world, my beloved, present, past, or future that thou dost not know?” Then that goddess, beloved of Śiva, importuned him eagerly because she was proud in soul on account of his affection.

Then Śiva wishing to flatter her, began by telling her a very short story, referring to her own divine power. [3]

“Once on a time7 Brahmá and Náráyaṇa roaming through the world in order to behold me, came to the foot of Himavat. Then they beheld there in front of them a great flame-linga;8 in order to discover the end of it, one of them went up, and the other down; and when they could not find the end of it, they proceeded to propitiate me by means of austerities: and I appeared to them and bade them ask for some boon: hearing that Brahmá asked me to become his son; on that account he has ceased to be worthy of worship, disgraced by his overweening presumption.

“Then that god Náráyaṇa craved a boon of me, saying—Oh revered one, may I become devoted to thy service! Then he became incarnate, and was born as mine in thy form; for thou art the same as Náráyaṇa, the power of me all-powerful.

“Moreover thou wast my wife in a former birth.” When Śiva had thus spoken, Párvatí asked, “How can I have been thy wife in a former birth?” Then Śiva answered her. “Long ago to the Prajápati Daksha were born many daughters, and amongst them thou, O goddess! He gave thee in marriage to me, and the others to Dharma and the rest of the gods. Once on a time he invited all his sons-in-law to a sacrifice. But I alone was not included in the invitation; thereupon thou didst ask him to tell thee why thy husband was not invited. Then he uttered a speech which pierced thy ears like a poisoned needle; ‘Thy husband wears a necklace of skulls; how can he be invited to a sacrifice?’

“And then thou, my beloved, didst in anger abandon thy body, exclaiming,—‘This father of mine is a villain; what profit have I then in this carcase sprung from him?’

“And thereupon in wrath I destroyed that sacrifice of Daksha. Then thou wast born as the daughter of the mount of snow, as the moon’s digit springs from the sea. Then recall how I came to the Himálaya in order to perform austerities; and thy father ordered thee to do me service as his guest: and there the god of love who had been sent by the gods in order that they might obtain from me a son to oppose Táraka, was consumed,9 when endeavouring to pierce me, having obtained a favourable opportunity. Then I was purchased by thee,10 the enduring one, with severe austerities, and I accepted this proposal of thine, my beloved, in order that I might add this merit to my stock.11 Thus it is clear that thou wast my wife in [4]a former birth. What else shall I tell thee?” Thus Śiva spake, and when he had ceased, the goddess transported with wrath, exclaimed,—“Thou art a deceiver; thou wilt not tell me a pleasing tale even though I ask thee: Do I not know that thou worshippest Sandhyá, and bearest Gangá on thy head?” Hearing that, Śiva proceeded to conciliate her

and promised to tell her a wonderful tale: then she dismissed her anger. She herself gave the order that no one was to enter where they were; Nandin12 thereupon kept the door, and Śiva began to speak.

“The gods are supremely blessed, men are ever miserable, the actions of demigods are exceedingly charming, therefore I now proceed to relate to thee the history of the Vidyádharas.” While Śiva was thus speaking to his consort, there arrived a favourite dependant of Śiva’s, Pushpadanta, best of Gaṇas,13 and his entrance was forbidden by Nandin who was guarding the door. Curious to know why even he had been forbidden to enter at that time without any apparent reason, Pushpadanta immediately entered, making use of his magic power attained by devotion to prevent his being seen, and when he had thus entered, he heard all the extraordinary and wonderful adventures of the seven Vidyádharas being narrated by the trident-bearing god, and having heard them he in turn went and narrated them to his wife Jayá; for who can hide wealth or a secret from women? Jayá the doorkeeper being filled with wonder went and recited it in the presence of Párvatí. How can women be expected to restrain their speech? And then the daughter of the mountain flew into

a passion, and said to her husband, “Thou didst not tell me any extraordinary tale, for Jayá knows it also.” Then the lord of Umá, perceiving the truth by profound meditation, thus spake: “Pushpadanta employing the magic power of devotion entered in where we were, and thus managed to hear it. He narrated it to Jayá; no one else knows it, my beloved.”

Having heard this, the goddess exceedingly enraged caused Pushpadanta to be summoned, and cursed him, as he stood trembling before her, saying, “Become a mortal thou disobedient servant.”14 She cursed also the Gaṇa Mályaván who presumed to intercede on his behalf. Then the two fell at her feet together with Jayá and entreated her to say when the curse would end, and the wife of Śiva slowly uttered this speech—“A Yaksha named Supratíka who has been made a Piśácha by the curse of Kuvera is residing in the Vindhya forest under the name of Káṇabhúti. When thou shalt see him and, calling to mind thy origin, tell him this tale, then, Pushpadanta, thou shalt be released from this curse. And [5]when Mályaván shall hear this tale from Káṇabhúti, then Káṇabhúti shall be released, and thou, Mályaván, when thou hast published it abroad, shalt be free also.” Having thus spoken the daughter of the mountain ceased, and immediately those Gaṇas disappeared instantaneously like flashes of lightning. Then it came to

pass in the course of time that Gaurí full of pity asked Śiva, “My lord, where on the earth have those excellent Pramathas15 whom I cursed, been born?” And the moon-diademed god answered: “My beloved, Pushpadanta has been born under the name of Vararuchi in that great city which is called Kauśámbí.16 Moreover Mályaván also has been born in the splendid city called Supratishṭhita under the name of Guṇáḍhya. This, O goddess, is what has befallen them.” Having given her this information with grief caused by recalling to mind the degradation of the servants that had always been obedient to him, that lord continued to dwell with his beloved in pleasure-arbours on the slopes of mount Kailása, which were made of the branches of the Kalpa tree.17

1 Dr. Brockhaus explains this of Gaṇeśa, he is probably associated with Śiva in the dance. So the poet invokes two gods, Śiva and Gaṇeśa, and one goddess Sarasvatí, the goddess of speech and learning.

2 Śítkára a sound made by drawing in the breath, expressive of pleasure.

3 There is a double meaning: padártha also means words and their meanings.

4 Possibly the meaning is that the mountain covers many thousand yojanas.

5 This mountain served the gods and Asuras as a churning stick at the churning of the ocean for the recovery of the Amṛita and fourteen other precious things lost during the deluge.

6 Śiva himself wears a moon’s crescent.

7 The Sanskrit word Asti meaning “thus it is” is a common introduction to a tale.

8 The linga or phallus is a favourite emblem of Śiva. Flame is one of his eight tanus or forms.

9 He was burnt up by the fire of Śiva’s eye.

10 Compare Kumára Sambhava Sarga V, line 86.

11 Reading tatsanchayáya as one word. Dr. Brockhaus omits the line. Professor E. B. Cowell would read priyam for priye.

12 One of Śiva’s favourite attendants.

13 Attendants of Śiva, presided over by Gaṇeśa.

14 For the ativiníta of Dr. Brockhaus’s text I read aviníta.

15 Pramatha, an attendant on Śiva.

16 Kauśámbí succeeded Hastinápur as the capital of the emperors of India. Its precise site has not been ascertained, but it was probably somewhere in the Doabá, or at any rate not far from the west bank of the Yamuná, as it bordered upon Magadha and was not far from the Vindhya hills. It is said that there are ruins at Karáli or Karári about 14 miles from Allahábád on the western road, which may indicate the site of Kauśámbí. It is possible also that the mounds of rubbish about Karrah may conceal some vestiges of the ancient capital—a circumstance rendered more probable by the inscription found there, which specifies Kaṭa as comprised within Kauśámba maṇḍala or the district of Kauśámbí. [Note in Wilson’s Essays, p. 163.] See note on page 281.

17 A tree of Indra’s Paradise that grants all desires.

Chapter II.

Then Pushpadanta wandering on the earth in the form of a man, was known by the name of Vararuchi and Kátyáyana. Having attained perfection in the sciences, and having served Nanda as minister, being wearied out he went once on a time to visit the shrine of Durgá.1 And that goddess, being pleased with his austerities, ordered him in a dream to repair to the wilds of the Vindhya to behold Káṇabhúti. And as he wandered about there in a waterless and savage wood,2 full of tigers and apes, he beheld a lofty Nyagrodha tree.3 And near it he saw, surrounded by hundreds of Piśáchas, that Piśácha Káṇabhúti, in stature like a Śála tree. [6]When Káṇabhúti had seen him and respectfully clasped his feet, Kátyáyana sitting down immediately spake to him. “Thou art an observer of the good custom; how hast thou come into this state?” Having heard this Káṇabhúti said to Kátyáyana, who had shewn affection towards him, “I know not of myself, but listen to what I heard from Śiva at Ujjayiní in the place where corpses are burnt; I proceed to tell

it thee.” The adorable god was asked by Durgá—“Whence, my lord, comes thy delight in skulls and burning-places?” He thereupon gave this answer.

“Long ago when all things had been destroyed at the end of a Kalpa, the universe became water: I then cleft my thigh and let fall a drop of blood; that drop falling into the water turned into an egg, from that sprang the Supreme Soul,4 the Disposer; from him proceeded Nature,5 created by me for the purpose of further creation, and they created the other lords of created beings,6 and those in turn the created beings, for which reason, my beloved, the Supreme Soul is called in the world the grandfather. Having thus created the world, animate and inanimate, that Spirit became arrogant:7 thereupon I cut off his head: then through regret for what I had done, I undertook a difficult vow. So thus it comes to pass that I carry skulls in my hand, and love the places where corpses are burned. Moreover this world resembling a skull, rests in my hand; for the two skull-shaped halves of the egg before mentioned are called heaven and earth.” When Śiva had thus spoken, I, being full of curiosity, determined to listen; and Párvatí again

said to her husband, “After how long a time will that Pushpadanta return to us?” Hearing that, Maheśvara spoke to the goddess, pointing me out to her; “That Piśácha whom thou beholdest there, was once a Yaksha, a servant of Kuvera, the god of wealth, and he had for a friend a Rákshasa named Sthúlaśiras; and the lord of wealth perceiving that he associated with that evil one, banished him to the wilds of the Vindhya mountains. But his brother Dírghajangha fell at the feet of the god, and humbly asked when the curse would end. Then the god of wealth said—“After thy brother has heard the great tale from Pushpadanta, who has been born into this world in consequence of a curse, and after he has in turn told it to Mályaván, who owing to a curse has become a human being, he together with those two Gaṇas shall be released from the effects of the curse.” Such were the terms on which the god of wealth then ordained that Mályaván should obtain remission from his curse here below, and thou didst fix the same in the case of Pushpadanta;

[7]recall it to mind, my beloved.” When I heard that speech of Śiva, I came here overjoyed, knowing that the calamity of my curse would be terminated by the arrival of Pushpadanta. When Káṇabhúti ceased after telling this story, that moment Vararuchi remembered his origin, and exclaimed like one aroused from sleep, “I am that very Pushpadanta, hear that tale from me.” Thereupon Kátyáyana related to him the seven great tales in seven hundred thousand verses, and then Káṇabhúti said to him—“My lord, thou art an incarnation of Śiva, who else knows this story? Through thy favour that curse has almost left my body. Therefore tell me thy own history from thy birth, thou mighty one, sanctify me yet further, if the narrative may be revealed to such a one as I am.” Then Vararuchi, to gratify Káṇabhúti, who remained prostrate before him, told all his history from his birth at full length, in the following words:

Story of Vararuchi, his teacher Varsha, and his fellow-pupils Vyáḍi and Indradatta.

In the city of Kauśámbí there lived a Bráhman called Somadatta, who also had the title of Agniśikha, and his wife was called Vasudattá. She was the daughter of a hermit, and was born into the world in this position in consequence of a curse; and I was born by her to this excellent Bráhman, also in consequence of a curse. Now while I was still quite a child my father died, but my mother continued to support me, as I grew up, by severe drudgery; then one day two Bráhmans came to our house to stop a night, exceedingly dusty with a long journey; and while they were staying in our house there arose the noise of a tabor, thereupon my mother said to me, sobbing, as she called to mind her husband—“there, my son, is your father’s friend Bhavananda, giving a dramatic entertainment.” I answered, “I will go and see it, and will exhibit the whole of it to you, with a recitation of all the speeches.” On hearing that speech of mine, those Bráhmans were astonished, but my mother said to them—“Come, my children, there is no doubt about the truth

of what he says; this boy will remember by heart everything that he has heard once.”8 Then they, in order to test me, recited to me a Prátiśákhya9; immediately I repeated the whole in their presence, then I went with the two Bráhmans and saw that play, and when I came home, I went through the whole of it in front of my mother: then one of the Bráhmans, named Vyáḍi, having ascertained that I was able to recollect a thing on hearing it once, told with submissive reverence this tale to my mother.