Simhasanadvatrimshika 9: 9. Story of the Ninth Statuette

Vikrama's Adventures, or The Thirty-two Tales of the Throne 9

Language: English

9.p4 — 5 parts

9. Story of the Ninth Statuette

9.p1

The fair courtezan who was visited by a demon

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:

9.p4.1

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.

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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;

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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.

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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.p4.5

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.p5

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.p6

Here ends the ninth story

9.p7

METRICAL RECENSION OF 9 [This, in mss. of MR, is 10

9.p8

Again at another auspicious moment, presided over by an auspicious planet, the king slowly came near to the throne. But the tenth statue, observing him, prevented his desire, and saying "Listen," told the tenth story:

9.p9

King Vikramāditya, who was a storehouse of pure courage and heroism, dwelt in Ujjayinī, giving aid to the whole earth. He had a far-famed chief vizier, who was named Bhaṭṭi; Govindacandra was his general, while Trivikrama was his house-priest. This Trivikrama had a son named Kamalākara, who grew up constantly indulged and affectionately humored by his father. Seeing that his son was devoted to pleasure and lacking in knowledge, the brahman once said to the youth, gently, but with despair in his heart: "By your previous good deeds, my son, you have obtained birth in a noble family, and the form of a brahman, also the privilege of getting your sustenance without exertion. But those who do not accumulate learning, asceticism, generosity, morality, virtue, or religion in this world, they are mere beasts in human form. My son, knowledge grants us desired objects like the Cow-of-Wishes; and when we sojourn in foreign lands she makes us glad like a mother. A man should accumulate the wealth known as knowledge, which cannot be stolen or taken away by any one else, by wife, brothers, thieves, kings, or kings’ favorites.”

9.p10

By the storm of his father’s words Kamalākara’s fair [literally, ‘lotus-’] eyes were made wet, as is a real ‘clump of lotuses’ [by a rainstorm; the name K. means ‘clump of lotuses’], and he was much grieved. “I will not look upon my father’s face, standing in his house, until I have studied all branches of knowledge and acquired great glory!” Thus deciding, the young man straightway went forth from his house, and came to the land of Kashmir, the ornament of the earth. There in a certain brahmanical village was a wise man named Candracūḍa, who was acquainted with all the books of learning, like a second Vācaspati [or Bṛhaspati, the god of learning]. To him the wise son of Trivikrama told his errand; and having gained his assent, he remained there and eagerly followed his instruction. When he had finisht his education he went forth from his teacher’s country to his own, and proceeding leisurely came to the city of Kāñcī. This city possest a beautiful temple, the shining residence of the earth-goddess; and it was fit to shatter the pride of the blooming city of Indra. In this city the sky seemed to be fringed with a great girdle of blue-lotus petals, because of the glances of women playing on the palace-tops. It was a store [literally, basket, receptacle] of powerful herbs for drawing fortune to oneself by (the magic art called) bewilderment; and it was protected by the powerful arm of King Jayasena. Here Nārāyaṇa in person gave a gift to Viriñca [Brahmā], and because he granted all desired boons to his devotees, he won the name of Gift-giver.

9.p11

Here was a certain woman named Naramohinī, of beauty like gold. She made the young men look deprest and stupefied because of the intoxication produced by her loveliness. Any one who once glanst at her went mad and raved; but if he went to her by night, wishing to enjoy her, he was killed by a rākṣasa. When he had heard all about this matter, the brahman’s son returned to the city of Ujjayinī, and came to his own house. When the father saw that his son had returned home again, now learned in all the books of knowledge, and was bowing dutifully before him, he embraced him, trembling with affection. After this the young man went to see King Vikramāditya. And in talking with the king he pleased him greatly by his weighty words. And being questioned by the king, the brahman who had traveled abroad told him his story: “Going hence to a foreign country at the command of my father, I studied intensely all manner of sciences; the four Vedas with their auxiliary sciences, also the lore of the Upaniṣads, with the Three Books (of the Jyotiḥçāstra, on astronomy) in addition, and all the arts of good knowledge. And when I had obtained the approval of my teacher, and was returning again to the city, midway on the road I thought: ‘Tho I have obtained this excellent knowledge, ’tis of no use to me; I have not won wide fame. What shall I do for this?’ Then, great emperor, in my desire to behold the kings who are subject to your rule, I exhibited my learning in those parts, thus obtaining all the honors and marks of respect offered by the kings of this and that land. So gradually I came to the city of Kāñcī. A prince named King Jayasena ruled over this place; he treated me honorably, and I abode there a month. There I saw a wondrous thing, a delight for the eyes; it was thus—” and he told him about it truly, just as he had learned it.

9.p12

To behold this, then, the king set out and came without weariness to the revered Kāñcī, as it were the ‘girdle’ [kāñcī] of that fair-curved woman, the Earth. There the king’s glance sank into the nectar-sea of Naramohinī’s loveliness, so that he could not withdraw it. And composing himself with difficulty, King Vikrama said to the skillful Kamalākara, who accompanied him: “See, friend, a great marvel; such a beautiful form I never before have seen — as it were Loveliness in visible presence. It delights and pains a man at the same moment, like a golden-creeper, tremulously lovely, but poisoned with venom. We two must now look into her inmost character. So do you go before and announce me, saying that I am coming.” The brahman said: “Very well,” and obeyed his command; and he quickly came back to the king, after carrying out his instructions. “Thus the charming damsel said in answer to my question: ‘I accept this (proposed visit); but I am afflicted by a certain fault, namely that I am subject to a rākṣasa. Now do what seems fitting in the matter.’ ” When he heard these words, the king went straightway along with the youth to her love-inflaming house. And when Naramohinī heard that the king had arrived, she rose up and entertained him with due marks of respect. Then part of the night was spent in the telling of many tales, each fitting its occasion. But when two watches remained, Naramohinī went to rest. The king, eagerly awaiting the rākṣasa’s approach, stayed in her house together with the brahman, unsleeping and unafraid. Then at midnight the terrifying man-eater [nara-bhojana], of hideous form, came into the house of Naramohinī [‘man-bewilderer’]. And seeing the fair-waisted girl sleeping peacefully and alone upon her well-laid bed, he went forth from the house with a roar. And Naramohinī, startled by his monstrous frightful cry, also came out instantly in terror, the long-eyed maiden. Thereupon the king called aloud to the demon, as with shaking arms he was going forth from the house: “Here am I!” The rākṣasa turned back, and the king fought him with (only) his arms for weapons. And straightway there began a fair fight between them, abounding in blows and counter-blows. But King Vikramāditya, of mighty power, felled him to the earth, and cut off his head then with a saw for weapon. And Kamalākara rejoist as he lookt intently and saw the fortunate and energetic Vikramāditya, that he had slain the dark rākṣasa, who, (black) as night in aspect, but lighting up the face of the heavens with his (white) teeth, had now entered upon his long sleep, so that the maiden was spared.

9.p13

“I am Nara-mohinī [‘man-bewilderer’] by name, but in fact a man-slayer. Since your majesty has now put an end to this wide-spread notoriety of mine, therefore from now on I am subject to you, my lord. Command me in any matter you wish, according to your majesty’s pleasure.” Pleased with her words, the king said to her: “If you consent to this, then do what I say. Since you, by visible marks, are shown to be a padminī-woman [cf. page 85, line 4] of rare beauty in the world, choose in this Kamalākara, fair one, a worthy mate for yourself.” So saying the king, brilliant as the risen sun, gave the beautiful woman to the brahman, and went back to Ujjayinī.

9.p14

If your majesty’s magnanimity and heroism are like this, then, glorious King Bhoja, adorn this glorious divine throne.

9.p15

This tale the statue told to the king; and he ceast from his attempt to mount the throne.

9.p16

Here ends the tenth story

9.p17

BRIEF RECENSION OF 9 [This, in mss. of BR, is 29

9.p18

Again a statue said: O king, listen.

9.p19

One time the king caused a servant of his to put on his sandals, and sent him to Benares to worship Viçvanātha [Çiva]. Now as he was returning after having performed this worship, in a certain city he found a king's daughter named Naramohinī. And whoever saw her was crazed with love; so beautiful was she. And whoever sued for her love entered in by night and perisht there in the night, and in the morning was cast forth dead. And it was unknown what happened during the night. A report was current that even the gods, seeing her, a mortal, were maddened (with love), and thought nothing of death. Finding out these circumstances, this man, overcome with love but afraid of death, returned to his city and told the king the story of Naramohinī. Then the king went with this same servant to that city, and saw Naramohinī, and rested in her house. And she went to sleep on her couch. But the king arose, and taking his sword in his hand stood behind a pillar. And at midnight a terrible black rākṣasa came up to her bed, and seeing her alone there was about to go away again, when he was stopt by the king: "Accursed son of a caṇḍāla [a very low caste], where are you going? Fight with me!" So they fought, and the rākṣasa was killed by the king. Thereupon Naramohinī came before him and said: "O king, by your grace I have been freed from a curse. How many men have met death on my account! I cannot repay you; I am now at your command; I will do whatever you bid me." The king said: "If you are at my command, then go along with this my servant." So having brought about the union of these two, the king went to his city.

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The statue said: O king, whosoever has such courage may ascend here.

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Here ends the twenty-ninth story

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JAINISTIC RECENSION OF 9

9.p23

When King Bhoja again on another occasion had made complete preparations for the coronation-rite and was about to mount the throne, the ninth statue said: "O king, he who has magnanimity like Vikramāditya's mounts this throne." And when the king askt "Of what sort was that magnanimity?" the statue said: "O king, in the words of the verse:

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1. "There is a certain courtezan Naramohinī; whatever lovers enjoy her meet death, and yet still others come to her, because of their love." So said his house-priest, and the king went and abode there, enjoying her, having killed the rākṣasa; and being chosen by her, he said to the woman, who was devoted to him:
2. "Naramohinī, choose my friend yonder, the house-priest." Thus he gave her to him. Who is there like Vikrama now?

9.p25

In Avantī-city, the noble King Vikrama. Tripuṣkara was his house-priest; he had a son named Kamalākara, who was a fool. One day his father said: "My boy, now that you have obtained a human birth, which is no easy matter, how is it that you occupy yourself? For:

9.p26

3. 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. 4. The positions of a scholar and of a king are never for a moment to be regarded as equal. A king is honored in his own country; but a scholar is honored everywhere.” Hearing these his father’s words of warning, he went to the land of Kashmir to acquire knowledge. There he won the favor of the teacher Candramāuli. Since: 5. 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. This teacher, satisfied with him, gave him the Charm of Perfect Knowledge. And when he had won this, as he was on the way back, he came to the city of Kāntī. There dwelt a courtezan named Naramohinī, remarkable for the beauty, charm, and loveliness of her whole body, and robbing the heavenly nymphs of all their pride. Whoever lookt upon her was maddened, and entered upon the ten stages of love [for these, see my note in the Critical Apparatus]. And whoever abode a night in her house was slain in the night by a rākṣasa. Having found out these circumstances, and being enamored of her, Kamalākara returned to his own city and told the king. Hearing this the king went thither with Kamalākara; and when he beheld the girl, his eyes rolled in amazement. And perceiving how the men who were enamored of her perisht, he went to her house by night, and, when the rākṣasa came there, fought with him and slew him. Then the damsel was overjoyed and said: “O hero, today I am freed by you from the rākṣasa, and the destruction of men has been stopt. So I give over to you myself, being purchast by your great kindness. From now on you are my sole refuge.” Then the king said: “Fair lady, if you can be won by virtues, and will do as I say, then favor this my friend Kamalākara.” So giving her to him, the king returned to his city.

9.p27

Therefore, O king, if such magnanimity is found in you, then mount upon this throne.

9.p28

Here ends the ninth story in the Thirty-two Tales of the Throne

Linked texts (1)

Siṃhāsanadvātriṃśikā — Sanskrit