Simhasanadvatrimshika 9: Story 9: The fair courtezan who was visited by a demon

9.p1

punar api rājā yāvat siṃhāsana upaviśati, tāvad anyā puttalikā 'bhaṇat: bho rājan, yasya vikramasyau 'dāryaṃ dhairyaṃ bhavati, sa tasmin siṃhāsana upaveṣṭuṃ yogyo bhavati. bhojeno 'ktam: kathaya tasyau 'dāryavṛttāntam. sā 'bravīt: vikrame rājyaṃ kurvati bhaṭṭir mantrī babhūva, upamantrī govindaḥ, candraḥ senāpatiḥ, trivikramaḥ purohitah. tasya trivikramasya putraḥ kamalākarah. sa pituḥ prasādād ghṛtaudanaṃ bhuktvā vastrabhūṣaṇatāmbūlādīnā śarīraṃ saṃskṛtya viṣayasukham anubhavaṃs tiṣṭati. ekadā pitro 'ktam. re kamalākara, brāhmaṇajanma prāpyā 'pi tvayā katham evaṃ sthīyate svecchāvṛtayā? ayam ātmā janmaśataṃ nānāyoniṃ prāpnoti, kadācit sukṛtavaśān manuṣyayoniṃ prāpnoti, tatrā 'pi brāhmaṇakule janma mahatā puṇyena labhyate. tal labdhvā 'pi tvam durvṛtto jāto 'si. sarvadā bahir eva carasi, bhojanakāle gṛhaṃ pratyāgacchasi. anucitam eva tvayā kriyate. anyac ca: tavā 'yaṃ vidyābhyāsakālaḥ; asmin kāle vidyābhyāsaṃ na karoṣi cet, uttaratra mahān saṃtāpo bhaviṣyati. uktaṃ ca:

When the king again was ascending the throne, another statue said: “O king, he is worthy to mount upon this throne who has the magnanimity and heroism of Vikrama.” Bhoja said: “Tell me a tale of his magnanimity.” And she said:

While Vikrama was king his vizier was Bhaṭṭi, his sub-vizier Govinda, his general Candra, his house-priest Trivikrama. This Trivikrama had a son Kamalākara, who lived by the indulgence of his father, eating gruel with ghee, adorning his body with garments, jewelry, betel, and the like, and devoting himself to sensuous pleasures. One day his father said to him: “For shame, Kamalākara! How is it that you, tho you have obtained birth in the brahman caste, have thus become the slave of your desires? This soul obtains very many births in different stations, and finally thru the power of good deeds is born in a human womb; but even in that case only by exceptional virtue is it born in a brahmanical family. And tho you have obtained all this, you have turned to evil courses. You are always staying away from home, and return to the house only at meal-time. Truly your behavior is unseemly. Moreover, this is the time for you to study and acquire knowledge; if you do not acquire knowledge at this time, later you will suffer great grief. And it is said: 1. Those who are afflicted by passion and whose good sense is destroyed by youthful follies, so that they do not study the sciences while they are young, are despised in their old age, and afflicted in body, as a lotus in the cold season. And so: 2.

9.1

ye bālabhāve na paṭhanti vidyāṃ,
kāmāturā yauvananaṣṭacittāḥ,
te vṛddhabhāve paribhūyamānā
dahyanti gātraṃ śiśire 'va padmaḥ. || 1 ||

Those who do not study in childhood, / agitated by desire, their minds ruined in youth, / being despised in old age, / burn in body like a lotus in winter. || 1

9.p2

tathā ca:

9.2

yeṣāṃ na vidyā na tapo na dānaṃ
na cā 'pi śīlaṃ na guṇo na dharmaḥ,
te martyaloke bhuvi bhārabhūtā
manuṣyarūpeṇa mṛgāś caranti. || 2 ||

Those who have neither learning nor asceticism nor charity, / neither good character nor virtue nor righteousness, / being a burden on the earth in the mortal world, / roam about as beasts in human form. || 2

Those who have not learning, nor asceticism, nor generosity, neither morality, nor virtue, nor religion, they are a mere burden upon the face of the earth, and wander about in the world of mortals as beasts in human form. In this round of existence there is no higher ornament for a man than learning. And thus it is said: 3. Knowledge is really man's highest beauty, a secret store of treasure; knowledge is the source of enjoyment, glory, and happiness, it is the Teacher of Teachers [or, 'revered of the reverend']; knowledge is a friend in foreign lands, it is the Supreme Godhead; knowledge is held in honor among kings, rather than wealth; one who has not knowledge is a beast. And so: 4. What value is there in an illustrious origin if a mortal be bereft of knowledge? But even a man of low birth, if he have knowledge, is honored thruout the three worlds. For shame, my son! While I live you ought to devote yourself wholly to the study of science. The knowledge you acquire will perform all manner of friendly services for you. And it is said: 5. Knowledge cherishes us like a mother, enjoins on us the right way like a father, and rejoices us like a wife, driving away our sorrow; she spreads abroad our fame in all quarters, and augments our wealth;

9.p3

asmin saṃsāre puruṣasya vidyāyāḥ parato bhūṣaṇaṃ nā 'sti. tathā co 'ktam: vidyā nāma narasya rūpam adhikaṃ, prachannaguptaṃ

9.3

dhanaṃ;
vidyā bhogakarī yaśaḥsukhakarī, vidyā gurūṇāṃ guruḥ;
vidyā bandhujano videśagamane, vidyā parā devatā;
vidyā rājasu pūjyate na hi dhanaṃ, vidyāvihīnaḥ paśuḥ. || 3 ||

wealth;
learning provides enjoyment, renown, and happiness; learning is the guru of gurus;
learning is a kinsman when traveling in a foreign land; learning is the supreme deity;
learning, not wealth, is honoured among kings; a person devoid of learning is a beast. || 3

9.p4

tathā ca: kiṃ kulena viśālena vidyāhīnasya dehinaḥ?

9.4

akulīno 'pi yo vidvāṃs triṣu lokeṣu pūjyate. || 4 ||

Even a lowborn person, if he is learned, is honoured in the three worlds. || 4

9.p5

re putra, yāvad ahaṃ jīvāmi tāvat tvayā vidyai 'vā 'bhyasanīyā; abhyastā vidyā tava sakalam api bandhukṛtyaṃ kariṣyati. uktaṃ ca:

9.5

māte 'va rakṣati, pite 'va hite niyuṅkte,
bhārye 'va cā 'bhiramayaty apanīya khedam;
kīrtiṃ ca dikṣu vitanoti tanoti vittaṃ,
vidyā karoti nikhilaṃ khalu bandhukṛtyam. || 5 ||

Like a mother it protects; like a father it directs toward what is beneficial;
like a wife it delights, dispelling weariness;
it spreads renown in all directions and brings forth wealth;
learning indeed performs every duty of a kinsman. || 5

knowledge performs for us all possible friendly services." After Kamalākara heard these his father's words he became filled with remorse, and said: "I will never look upon my father's face again until I have become all-learned." So saying he went to the land of Kashmir. And there he came to the teacher Candramāuli Bhaṭṭa [Bhaṭṭa is a title equivalent to our ‘Doctor’], and prostrating himself before him said: “My lord, I am a stupid fellow, who hearing your worship’s name have come to study and acquire knowledge. Have mercy on me, and bring me into the possession of knowledge, noble sir.” So saying he prostrated himself again. And when the teacher agreed, he followed his instruction day and night. And thus it is said: 6. Knowledge may be acquired by following a teacher’s instruction, or by a great amount of money, or thru the medium of (other) knowledge; no fourth way is to be found. While he was thus receiving instruction, a long time past. And finally one time his teacher took compassion on him and expounded to him the Charm of Perfect Knowledge. By learning this Kamalākara became all-learned, and taking leave of his teacher returned to his own city. On the way he arrived at the city of Kāñcī, where Anaṅgasena was king. In this city there was a certain woman named Naramohinī, who was incomparably beautiful. Whoever lookt upon her became inflamed with the fever of love and came into a condition of frenzy.

9.p6

etat pitṛvacanaṃ śrutvā paścāttāpayuktaḥ kamalākaro yadā 'haṃ sarvajño bhaviṣyāmi tadā 'sya pitur mukhaṃ drakṣyāmī 'ty uktvā kāśmīradeśaṃ gataḥ. tatra candramaulibhaṭṭopādhyāyasamīpaṃ gatvā daṇḍavat praṇamyo 'ktavān: bhoḥ svāmin, ahaṃ mūrkhaḥ; bhavatāṃ nāmadheyaṃ śrutvā vidyābhyāsārtham āgataḥ. mayi kṛpāṃ vidhāya mama vidyā yathā bhavati tathā vidheyaṃ śrīmadbhir iti punar daṇḍavat praṇāmam akarot. tatas tair aṅgīkṛto 'harniśaṃ teṣāṃ śuśrūṣām akarot. tathā co 'ktam:

9.6

guruśuśrūṣayā vidyā puṣkalena dhanena vā;
athavā vidyayā vidyā, caturthaṃ no 'palabhyate. || 6 ||

Learning [is acquired] by serving the guru, or by abundant wealth,
or else by learning [in exchange for] learning; a fourth [way] is not found. || 6

9.p7

evaṃ śuśrūṣāṃ kurvato mahān kālo gataḥ. tata ekado 'pādhyāyas tasyo 'pari kṛpāṃ vidhāya siddhasārasvatamantropadeśaṃ kṛtavān. teno 'padeśena sarvajño bhūtvā sa kamalākara upādhyāyasyā 'nujñāṃ gṛhītvā svanagaraṃ pratyāgacchat. mārgavaśāt kāñcīnagaram agamat. tatra rājā 'naṅgasenaḥ. tasyāṃ nagaryāṃ naramohinīnāmnī kācid vanitā 'sti. sā rūpeṇā 'dvitīyā; tāṃ yaḥ ko 'pi paśyati, sa kāmajvarapīḍita unmādāvasthāṃ prāpnoti. yaḥ punas tayā saha saṃbhogārthaṃ nidrāṃ karoti, tasya raktaṃ vindhyācalavāsī kaścid rākṣasaḥ pibati; sa nirjīvo bhavati. kamalākaro 'py etat kautukaṃ dṛṣṭvā nijanagaram agamat. tam āgataṃ dṛṣṭvā mātṛpitrādīnāṃ mahān utsavo jātaḥ. dvitīyadivase svapitrā saha rājasadanaṃ gatvā:

But whenever any one slept with her to enjoy her, a certain rākṣasa [demon] dwelling in the Vindhya Mountains was wont to come and drink his blood, so that he died. Kamalākara, having seen this strange thing, went to his own city. And his parents and other kinsfolk, when they saw him back again, held a great feast. On the second day he went with his father to the king’s residence. And when he had recited this blessing: 7. “That protector of the honey that hides in the white lotus, the protector of the heavens, who wears welfare (as a garment), may he work your welfare!” he displayed the skill of his art in the assembly. Thereupon the king presented him with garments and other gifts, and askt him: “Kamalākara, what in particular did you see in the country to which you went?” Kamalākara replied: “My lord, there was nothing to see there, but as I was coming back, in the city of Kāñcī I saw a very strange thing.” The king said: “Then tell me what you saw.” And Kamalākara answered: “In that city of Kāñcī there is a certain woman named Naramohinī. Whoever sees her goes mad with love. But if any one sleeps with her, a certain rākṣasa who dwells in the Vindhya Mountains comes and drinks his blood, so that he dies. This strange thing have I seen.” Then the king said: “Come then, Kamalākara; we two will go thither.” So the king came with him to the city of Kāñcī, and saw the beauty of Naramohinī, and was amazed.

9.7

pāṇḍupaṅkajasaṃlīnamadhupālī sa, maṅgalam
yo bibharti, vidheyāt te nākapālī sa maṅgalam. || 7 ||

He who bears the swarm of black bees resting on the pale lotus as an auspicious sign,
may that guardian of the heavens grant you prosperity. || 7

9.p8

iti rājña āśīrvādaṃ vadan sabhāyāṃ svakalāvaidagdhyam adarśayat. tato rājñā vastrādinā saṃbhāvya pṛṣṭaḥ: bhoḥ kamalākara, tvaṃ yatra deśe gatas tatra kiṃ-kiṃ dṛṣṭavān asi? kamalākareṇo 'ktam: bhoḥ svāmin, tatra deśe kimapi na dṛṣṭam; param āgamanasamaye kāñcīnagare 'pūrvam ekaṃ kautukaṃ dṛṣṭam. rājño 'ktam: tat kiṃ dṛṣṭam? kathaya. kamalākareṇo 'ktam: tatra kāñcīnagare naramohinī nāma kācid vanitā 'sti. tāṃ yaḥ paśyati sa unmādāvasthāṃ prāpnoti. yas tu tayā saha nidrāṃ karoti, tasya raktaṃ vindhyācalavāsī kaścid rākṣasaḥ samāgatya pibati; tataḥ sa nirjīvo bhavati. etat kautukaṃ mayā dṛṣṭam. tato rājñā bhaṇitam: bhoḥ kamalākara, tarhy āgaccha, tatra gacchāvaḥ. iti tena saha rājā kāñcīnagaram āgatya naramohinyā rūpaṃ dṛṣṭvā vismayaṃ prāptaḥ; tasyā gṛhaṃ gataḥ; tayā pādaprakṣālanābhyaṅgasugandhapuṣpādinā saṃbhāvita uktaḥ: bho rājan, adyā 'haṃ dhanyā jātā 'smi; mama gṛhaṃ ślāghyam abhūt, yato bhavaccaraṇarajorañjitaṃ mamā 'ṅgaṇam.

And he went to her house, and was hospitably entertained by her with washing of the feet, and with ointments, perfumes, and flowers. And she said: "O king, today I am become happy, and my house has become praiseworthy, since my courtyard has been made glad by the dust from your majesty's feet. 8. Today at last, after a long time, this my house has become praiseworthy, by reason of the grace acquired from the touch of your glorious feet. My lord, partake of food in my house." The king said: "I ate even now, just before I came here." Then she offered him betel. Thus the first watch of the night went by; and Naramohinī went to sleep. In the second watch the rākṣasa came; and when he lookt at the couch of Naramohinī, there she lay asleep all alone, and there was no one else. But as he was going out again the king halted him and slew him. Hearing the noise thereof, Naramohinī awoke, and seeing the rākṣasa slain she greatly rejoist, and praised the king, saying: "O king, by your favor I am freed from danger; from now on the persecution of the rākṣasa is at an end. How can I repay you for this favor you have done me? For the rest, I will do whatever you say." The king said: "If you will do as I say, then favor yonder Kamalākara." So Naramohinī gave herself to Kamalākara. And Vikrama returned to Ujjayinī.

9.8

adya me subahukālāc chlāghanīyam abhūd idam
yuṣmatpādāmbujasparśasaṃpannānugrahaṃ gṛham. || 8 ||

Today, after a very long time, this house of mine has become praiseworthy,
endowed with grace by the touch of your lotus-feet. || 8

9.p9

svāmin, mama gṛhe bhojanaṃ kāryam. rājño 'ktam: idānīm evā 'haṃ bhojanaṃ vidhāya samāgato 'smi. tatas tayā vīṭikā dattā. evaṃ rātrau praharo gataḥ; naramohinī nidrāṃ gatā. dvitīyaprahare rākṣasaḥ samāgatya naramohinyā mañcaṃ yāvat paśyati, tāvat sai 'kai 'va suptā 'ste, dvitīyaḥ kaścin nā 'sti. nirgamanasamaye rājñā dhṛto maritaś ca. tatkolāhalaṃ śrutvā naramohinī vinidrā bhutvā hataṃ rākṣasaṃ vilokya saṃtuṣṭā sati rājānaṃ saṃstutya bhaṇati. bho rājan, tvatprasādād ahaṃ nirbhayā jātā, adyaprabhṛti rākṣasopadravo gataḥ. tvatkṛtopakārāt katham aham uttīrṇā bhavāmi? anyac ca. tvayā yad ucyate, tad ahaṃkariṣyāmi. rājño 'ktam. yadi mayo 'ktam kariṣyasi, tarhy amuṃ kamalākaraṃ bhajasva. tataḥ sa naramohinī kamalākaraṃ abhajata. vīkramo 'py ujjayinīm āgataḥ. imāṃ kathāṃ kathayitvā puttalikā bhojarājam avadat: bho rājan, tvayy evam audāryaṃ dhairyaṃ paropakāraś ca vidyate cet, tarhy asmin siṃhāsana upaviśa. tac chrutvā rājā tūṣṇīṃ sthitaḥ.

Having told this tale the statue said to King Bhoja: "O king, if such magnanimity, heroism, and benevolence are found in you, then mount upon this throne." Hearing this the king was silent.

9.p10

iti navamākhyānam

Here ends the ninth story