Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v1.c5.52

Language: English

v1.c5.52.1

thyself with care? And how hast thou fallen into this plant-and grass-covered well? And whose daughter art thou? Speak the truth, maiden with the lovely waist!” Devayānī spoke: “I am that Çukra’s daughter, he who brings back to life again the Daityas slain by the gods. He knows of a surety nothing about me. Here is my right hand with its red-nailed fingers. Take me, and draw me out. For I know thou art of noble birth. I can see in thee a man of calm soul, of bravery, and of renown. Therefore mayest thou draw me, who have fallen in here, out of this well.” When the king, Nahuṣa’s son, had learned she was a Brahman’s daughter, he took her by the right hand and pulled her out of that pit. And when the prince Yayāti had pulled her quickly out of this well, he took his leave of the fair-hipped one, and went off to his town. When Nahuṣa’s son had gone, Devayānī, the spotless one, spoke, torn with grief, to her handmaid, Ghūrṇikā, who had come from the town: “Ghūrṇikā, go quickly and tell my father: ‘I shall not set foot now any more in the town of Vṛṣaparvan.’” Ghūrṇikā went quickly into the Asura’s castle, and when she saw Çukra she spoke to him with a soul filled with emotion, told the very wise one that Devayānī had been slain in the forest by Çarmisṭhā, the daughter of Vṛṣaparvan. When Çukra heard that his daughter had been slain there in the forest by Çarmisṭhā, he hastened out filled with woe, looking for his child.

v1.c5.52.2

Then when Çukra had seen his daughter in the forest, he clasped her in his arms and spoke the words: “Through their own misdeeds (in an earlier being) all men do compel happiness and unhappiness to themselves.¹ I think thou hast done some evil, and the punishment for it has been thus inflicted.” Devayānī spoke: “Never mind about punishment! Listen carefully to me: Is it true what Çarmisṭhā, daughter of Vṛṣaparvan, said unto me? She said thou wert the singer of the Daityas. That is what I was told by Çarmisṭhā, Vṛṣaparvan’s daughter, in sharp, bitter words, with her eyes deep-reddened by anger: ‘Thou art but the daughter of him that praises; that ever asks and accepts; but I am the daughter of him that is praised, that bestows and never accepts.’ That is what Çarmiṣṭhā, Vṛṣaparvan’s daughter, said to me over and over again with anger-reddened eyes and filled with pride. Father, if I am the daughter of him that praises and accepts, then will I beg forgiveness of Çarmiṣṭhā. That I have said to my friend.” Çukra spoke : “Thou art not the daughter of one that praises, that asks, that accepts; the daughter thou art of one that praises not, of one that is praised, Devayānī. Vṛṣaparvan knows that, and Indra and King Yayāti. For the Brahman that is beyond all thinking and has nothing twofold is my kingly power.¹ And whatever there be anywhere in heaven and earth,² I am ever proclaimed as its lord by the rejoicing, self-sprung being (Brahma).

v1.c5.52.3

I make the water to flow for the weal of creatures, I make all plants to grow. This truth I swear unto thee.” Thus in friendly wise did the father speak in sweet, gentle words to this girl that had fallen into doubt, that was tortured with indignation : “Let that human being, that bears ever with patience the taunting speech of others, know, O Devayānī, that he has won this All. He that bridles his rising anger, like a steed, that one is called a leader by the good, not he who pulls at the horse’s reins. He that drives forth his rising anger by his freedom from anger, know, O Devayānī, that such a one has overcome this All. He that throws off his rising anger by a mild patience, as the snake does its old skin, such a one is indeed called a man. He that holds his ill-humour in check, he that calmly bears evil report, and he that, when he is tormented, does not torment, such a one is indeed a vessel of profit. If one man, month by month through a hundred years, without wearying, makes sacrifice, and another is not angered by anything (or : against anyone), then of the two he that is not angered is the greater. If boys and girls heedlessly weave enmity, the wise man shall not imitate them; for they do not know what strength and weakness is.” Devayānī spoke :