Myths of the Hindus & Buddhists

MYTHS OF THEHINDUS SP BUDDHISTS

et de developpement infinisȦ. SABATIER, 1879Creer un mythe,c 1 est-a-dire entrevoir dernerela realite sensible une realite superieure, est lesigne le plus mamfeste de la grandeur de Famehumaineet la preuve de safaculte de croissance

The Victory of Buddha

MYTHS OF THEHINDUS & BUDDHISTSTHE SISTER NIVEDITA(MARGARET E. NOBLE)OF RAMAKRISHNA-VIVEKANANDAANANDA K.COOMARASWAMYWITH THIRTY-TWO ILLUSTRATIONS INCOLOUR BY INDIAN ARTISTS UNDER THESUPERVISION OFABANINDRO NATH TAGORE C.I.E.LONDONGEORGE G. HARRAP tf COMPANY2 W 3 PORTSMOUTH STREET KINGSWAY WC1914

PRINTED ATTHE BALLANTYNE PRESSLONDON, ENGLAND

PREFACESISTERNIVEDITA, to whom the present work wasfirst entrusted, needs no introduction to Western orto Indian readers. A most sincere discipleof SwamiVivekananda, who was himself a follower of the greatRamakrishna, she brought to the study of Indian life andliterature a sound knowledgeof Western educational andsocial science, and an unsurpassed enthusiasm of devotionto the peoples and the ideals of her adopted country. Herchief works are The Web of Indian Life, almost the only fairaccount of Hindu society written in English, and Kali theMother, where also for the first time the profound tenderness and terror of the Indian Mother-cult are presented toWestern readers in such a manner as to reveal its true religious and social significance. Through these books Niveditabecame not merely an interpreter of India to Europe, buteven more, the inspirationof a new race of Indian students,no longer anxious to be Anglicized, but convinced that allreal progress, as distinct from mere politicalcontroversy,must be based on national ideals, upon intentions alreadyclearly expressed in religion and art.Sister Nivedita s untimely death in 1911 has made itnecessary that the present work should be completed byanother hand. The following partsof the text as hereprinted are due to Sister Nivedita Mythology of the:Indo-Aryan races (pp. 1-5) ; pp. 14-22 of the Introductionto the Ramayana ; the whole of the Mahabharata (exceptpp. 186-190) ; part of the section on Shiva (pp. 291-295) ;the comment on Kacha and Devayam (pp. 339-342) ;v

Mythsof the Hindus & Buddhistsand the Story of Dhruva, Shani, Star-Pictures, etc.(pp. 378-3^8). The present writer is responsible for allelse rather more than two-thirds of the whole.The illustrations are reproduced from water-colour drawings executed specially for this book by Indian artists underthe supervision of Mr. Abanindro Nath Tagore, C.I.E.,Vice-Principal of the Calcutta School of Art, who hashimself contributed some of the pictures.The stories have thus the advantage, unique in thepresent series, of illustration by artists to whom they havebeen familiar from childhood, and who are thus well ableto suggest their appropriate spiritualand material environment.Itmay be well to explain briefly the principleon whichthese myths and legends have been selected and arranged.aim has been to relate in a manner as close to theMyoriginal as possible, but usually much condensed, such ofthe myths as are more or less familiar to every educatedIndian, with whom I include all those illiterate but wisepeasants and women whose knowledge of the Puranas hasbeen gained by listening to recitations or reading, byvisiting temples (wherethe stories are illustrated insculpture), or from folk-songs or mystery-plays. Thestories related here, moreover, include very much ofwhich a knowledge is absolutely essential for everyforeigner who proposes in any way to co-operate with theIndian people for the attainment of their desired endsnowhere more clearly formulated than in mythology and art.Amongst these are, I hope, to be included not only suchavowed lovers of Indian ideals as was Nivedita herself,vi

Prefacebut also civil servants and missionaries. The Indianmyths here retold include almost all those which arecommonly illustrated in Indian sculpture and painting.Finally, they include much that must very soon berecognized as belonging not only to India, but to thewhole world; I feel that this is above all true of theRamayana, which is surely the best tale of chivalry andtruth and the love of creatures that ever was written.ANANDA K. COOMARASWAMYvii

CONTENTSPAGECHAPTERI MYTHOLOGY OF THE INDO-ARYAN RACES iII THE RAMAYANA6III THE MAHABHARATA118IV KRISHNA2I 7V BUDDHA 2 45VI SHIVA286VIIOTHER STORIES FROM THE PURANAS, EPICS,AND VEDAS 3*4VIII CONCLUSION 3 8 9GLOSSARY AND INDEX 4 01

ILLUSTRATIONSTHE VICTORY OF BUDDHAGARUDARAMA S MARRIAGETHE DEATH OF MAR!CHARAVANA FIGHTING WITH JATAYURAMA SENDING HIS SlGNET-RlNG TO SlTABURNING OF LANKABUILDING OF RAMA S BRIDGETHE RETURN OF RAMAAbanindro Nath TagoreNanda LSI BoseK. VenkatappaK. VenkatappaK. VenkatappaK. VenkatappaK. VenkatappaK. VenkatappaK. VenkatappaPAGE16305660647278102EKALAVYA#<&Lai Bose122THE TRIAL OF THE PRINCESTHE HOUSE OF LACKIRAT-ARJUNAKRISHNA INSTRUCTING ARJUNAYUDHISHTHIRATHE BIRTH OF KRISHNAKALIYA DAMANARADHA AND KRISHNATHE BODHISATTVA S TUSKSDEPARTURE OF PRINCE SIDDHARTHABUDDHA AS MENDICANTTHE FINAL RELEASETHE ASCETICISM OF UMATHE DANCE OF SHIVASHIVA DRINKING THE WoRLD-PoiSONTHE BIRTH OF GANGANanda Lai BoxNanda Lai BoseSurendra Nath KarNanda Lai BoseNanda Lat BoseKhitindra Nath MazumdarKhitindra Nath MazumdarAbanindro Nath TagoreAbanindro Nath TagoreAbanindro Nath TagoreAbamnaro Nath TagoreNanda Lai BoseKhitindra Nath MazumdarNanda Lai BoseKhitindra Nath Mazumdar1281401 66188212220226234254264276284296310314320xi

Myths of the Hindus Sf BuddhistsPAGEMANASA DEV! Khitindra Ndth Mazumdar 326YAMA AND NACHIKETASPURORAVASDAMAYANT!DHRUVAKALINanda Lai HoseKhitindra Nath MazumdarKhitindra Nath MazumdarAsit Kumar HaldarSurendra Nath KarXll

CHAPTER I MYTHOLOGY : OF THEINDO-ARYAN RACESThe Study of Mythologythe early history of man Asia formed a vast breedinggroundINof civilization of which countries like Egypt,Arabia, Greece, India, and China were the extremities.Egypt and Arabia were destined later, from theirgeographical positions, to be overrun and suffer destruction of their culture. Greece and pre-eminently Indiaformed what may be called culs-de-sac. Here, as ifup thelong shores of some hidden creek, would be forced thetidal wave of one epoch after another, each leaving on thecoast a tide-mark that perhaps none of its successors wouldbe able entirely to cover. Hence, in India, we may hopeto discover means of studying, as nowhere else in theworld, the succession of epochs in culture.Civilization develops by new conjunctions of tribesand races, each with its individual outlook, the result ofthat distinctive body of custom which has imposed itselfupon them through the geographical conditions of whatever region formed their cradle-land and school. WesternAsia is one of the central areas of the world. Here bythe very necessities of the configuration the great highways from North to South and East to West meet, andmercantile cities points of barter and exchangewillgrow up at the crossways. Equally obvious is it thatIndia and the remote parts of the Nile Valley will formseats of occupation and production. Here race upon racewill settle and combine. Here agricultural nations willgrow up.Here civilization will accumulate. And herewe may look to see the gradual elaboration of schemes ofthought which will not only bear their own historyAI

Myths of the Hindus &P Buddhistsstamped upon them, but will in their turn become causesand sources of dynamic influence upon the world outside.It is not impossible to recover the story of the ideaswhich the Nile people have contributed to the world as weknow 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 lapseof time that represents no process of cause and effect, butrather a perpetual interruption of such a series; for asingle generation enamoured of foreign waysis almostenough in history to risk the whole continuity of civilization and learning. Ages of accumulation are entrusted tothe 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 ofloyalty,even a modicum of unreasonable conservatism maybe, tolose nothing in the long march of the ages; and, evenwhen confronted with great empires, with a sudden extension of the idea of culture, or with the supreme temptationof a new religion, to hold fast what we have, adding to itonly as much as we can healthfully and manfully carry.The Genius of IndiaYet this attitude is the criterion of a strong nationalgenius, and in India, since the beginning of her history, ithas been steadily maintained. Never averse to a new idea,no matter what its origin, India has never failed to puteach on its trial. Avid of new thought, but jealouslyreluctant 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 itstendency to perpetuate differences without assimilation.*

The Motives of ReligionThere has always been room for a stronger race, with itsown equipment of custom and ideals, to settle down in theinterstices of the Brahmanical civilization, uninfluencedand uninfluencing.To this day Calcutta and Bombayhave their various quarters Chinese, Burmese, and whatnotnot one of which contributes to, or receives from, thecivic life in the midst of which it is set. To this daythe Baniya of India is the Phoenix or Phoenician, perhapsof an older world. But this unmixingness has not beenuniform. The personalityof Buddha was the source ofan impulse of religionto China and half a dozen minornations. The Gupta empire represents an epoch in whichforeign guests and foreign cultures were as highly welcomedand appreciatedin India as to-day in Europe and America.And finally only the rise of Islam was effective inending these long ages of intercourse which have lefttheir traces in the faith and thought of the Indian people.The Motives of ReligionHinduism is, in fact, an immense synthesis, derivingitselements from a hundred different directions, and incorporating every conceivable motive of religion.Themotives of religion are manifold. Earth-worship, sunworship,nature-worship, sky-worship, honour paid toheroes and ancestors, mother-worship, father-worship,prayers for the dead, the mystic association of certainplants and animals : all these and more are included withinHinduism. And each marks some single age of the past,with its characteristic conjunction or invasion of racesformerly alien to one another. They are all welded tovisits together now to form a great whole. But still byoutlying shrines, by the study of the literature of certaindefinite periods, and by careful following up of the special3

Myths of the Hindus & Buddhiststhreads, it is possibleto determine what were some of theinfluences 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 madeiwith more or less success in the compilation of books known!as the Purdnas, in the epic poem called the Rdmdyanmand most perfectlyof all in the Makabkarata. Each ofthese takes some ancient norm which has been perhaps!for centuries transmitted by memory,and sets it downinjwriting, modifying it and adding to it in such ways asjbring it, in the author s eyes, up to date.The MahabharataThe Mahabharata is the result of the greatest of theefforts thus made to conserve in a collected form all theancient beliefs and traditions of the race. The namejMahabharata itself shows that the movement which cul-jminated in the compilation of this great work had behind!it a vivid consciousness of the unity of the Bharata orjIndian people. For this reason one finds in this work ajgreat effort made to present a complete embodiment of theideals to be found in the social organism, religion, ancienthistory, mythology, and ethics of the Indian people.Hence if we want to follow Indian mythology from itsdim to Beginnings its perfect maturity throughall itsmultiform intermediate phases we cannot have a ;betterguide than the Mahabharata. For in India mythologyisnot a mere subject of antiquarian research and disquisition ;jhere it still permeates the whole life of the people as acontrolling influence. And it is the living mythologywhich, passing through the stages of representation of!successive cosmic process and assuming definite shape4

"WhateverThe Mahfibharatathereafter, has become a powerful factor in the everydaylife of the peopleit is this living mythology that hasfound place in the Mahabharata.It should be understood that it is the mythology whichhas left its clearest impressin the Mahabharata that hasattained a fully developed form, and exercised a potentinfluence on Indian society. Other myths have for a timeappeared in a vague nebular form and then vanished likesmoke, leaving little trace behind ; they have not assumedof the race. Thus it isany concrete forms in the memorythat we find a popular saying prevalent in Bengal thatis not in the Mahabharata is not to be foundin the land of Bharata [India]."In the Mahabharata wefind on the one hand the primal forms of mythology, andon the other its fully developed forms also. We find inof the Indian mind a complete revelation ofthis creationthat mind.In the infancy of the human mind men used to mix uptheir own fancies and feelings with the ways of bird andbeast, the various phenomena of land and water, and themovements of sun and moon and stars and planets, andviewed the whole universe in this humanified form. Inlater times, when man had attained the greatest importancein the eyes of man, the glory of stellar worlds paled beforehuman greatness.In this book we have dealt with both these stages ofmythology, the initial as well as the final. On the onehand, we have given some glimpses of the primal formswhich mythology assumed after passing through the hazyindefiniteness of primitive ages. On the other, we haverelated more fully the stories of the age when mythologyhad reached its maturity.

,CHAPTER II : THEVALMlKIRAMAYANASourcesis a name almost as shadowy as Homer.He was, no doubt, a Brahman by birth, and closely!connected with the kings of Ayodhya. He collected songs and legends of Rama (afterwards calledRama-Chandra, in distinction from Parashu-Rama) and;very probably some additions were made to his work atja 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 Sita 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 unlikethat of another great epic, the Iliad of Homer. It is notjlikely,however, although the view has been suggested,that the Iliad derives from the Ramayana :it is more probable that both epics go back to common legendary sourcesolder than 1000 years B.C.The story of Rama is told in one of the Jatakas, whichmay be regarded as a shorter version, one of many thencurrent. Probably at some time during the last centuriespreceding Christ the current versions of Rama s sagawere taken up by the Brahman poet, and formed intoone story with a clear and coherent plot; while its com-!plete form, with the added Uttara Kanda, may be as lateas A.D. 400. As a whole, the poem in its last redac-of thetion seems to belong essentially to the earlier phaseHindu renaissance, and it reflects a culture very similar to !that which is visibly depicted in the Ajanta frescoes (first6

to seventh century A.D.) ;Ethic of the Ramayanabut of course the essential subversion given inisject-mattermuch more ancient. Thethe present volume amounts to about one-twentieth of thewhole Ramayana. It is a condensed translation, in whichall the most essential matters are included ;while noepisode or figure of speechoriginal does not afford authority.has been added for which theEthic of the RamayanaNot the least significant feature of Valmiki s epic liesin its remarkable presentation of two ideal societies : anideal good and an ideal evil. He abstracts, as it were,from human life an almost pure morality and an almostpure immorality, tempered by only so much of the opposite virtue as the plot necessitates. He thus throws intothe strongest relief the contrast of good and evil, as thesevalues presented themselves to the shapers of Hindusociety. For it should be understood that not merely thelawgivers, 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, thenearest possible realization of an ideal society. The poetswere practical sociologists, using the great power of theirart deliberately to mould the development of humaninstitutions and to lay down ideals for all classes of men.The poet is, in fact, a philosopher, in the Nietzschean senseof one who stands behind and directs the evolution of adesired type. Results have proved the wisdom of thechosen means ;for if Hindu society has ever as a wholeapproached the ideal or ideals which have been the guidingforce in its development, it is through hero-worship. TheVedas, indeed, belonged essentially to the learned ;butthe epics have been translated into every vernacular by7

Myths of the Hindus & Buddhistspoets, such as Tulsi Das and Kamban, ranking in powerwith Valmlki himself. The material of the epics, moreover, as also of many of the Puranas, has been madefamiliar not only to the literate, but also to all the unlettered, not excepting women, by constant recitation, andalso by means of the drama, in folk-song, and in painting. Until quite modern times no Hindu boy or girlgrew up unfamiliar with the story of the Ramayana ;andtheir highest aspiration was to be like Rama or Slta.The Mythical Origin of CasteIt is in the Ramayana, and in the Laws of Manu (c.500 B.C.)that we find the chief account of the ideal Hindu systemof Colour (caste).The mythical origin of Colour,according to Manu, is as follows : Brahmans are sprungfrom the mouth, Kshatriyas from the arm, Vaishyas fromthe thigh, and Shudras from the foot of Brahma. Thismyth is true in an allegorical sense ;it is used moreliterally to give divine sanction to the whole system. Butit must not be supposed that Manu or Valmlki describes astate of society actually existing at any one time all overIndia. The history of Hindu society might much ratherbe written in terms of the degree of approach towards ordivergence from the systems of the Utopists, Valmlki andManu. How powerful their influence still is, comparedeven with the force of custom, appears in the fact that itis at the present day the aim of many reformers byno means to abolish the caste system, but gradually tounite the sub-castes until none but the four main Coloursremain as effective social divisions.This development, combined with some provision forthetransference from one caste to another of those who areable and willing to adopt the traditions and accept the8

Iji theoretical"""ValmTki sIdeal Societydiscipline of a higher Colour, is what the present writerwould also desire. Transference of caste, or the acquiringof Colour, is continually going on even now, by the absorp-jtionIof aboriginal tribes into the Hindu system ;butstories like those of Vishvamitra illustrate the immensedifficulty of such promotions. Against thisextreme exclusiveness many protests have arisen in India,the most notable being that of Buddha, who, so far from acceptingthedivine right of a Brahman by birth, taught thatNot by birth does one become a Brahman :By his actions alone one becomes a Brahman.The strength of the hereditary principle has always prevailed against such reactions, and the most that reformershave actually accomplishedis to create new caste groups.Valmlkts Ideal SocietyLet us now examine very briefly the nature of Valmiki s idealsociety. From the first we are impressed with its complexityand with the high degree of differentiation of the interdependent parts of which it is constituted. It is foundedon the conception of gradation of rank, but that rank isdependent, not upon wealth, but upon mental qualitiesonly. The doctrine of reincarnation is taken for granted ;and the conception of karma (that the fruit of actionsbears inevitable fruit in another life) being combined withthis, the theory logically followed that rank must bedetermined solely by heredity. He who deserved to beborn as a Brahman was born as a Brahman, and he whodeserved to be born as a Shudra was born as a Shudra.This is the theory which finds practical expression in thecaste system, or, as it is known to Indians, the system ofColour"(varna\ in modern vernacular, birth (jdti).Fundamentally, there are four Colours Brahmans, the:9

"Mythsof the Hindus fif Buddhistspriests and philosophers ; Kshatriyas, the ruling andknightly class ; Vaishyas, traders and agriculturists ;and Shudras servants of the other three, who aloneare"twice-born," that is, receive priestly initiation inearly manhood. Besides these, there are recognized avast number of subdivisions of the four main classes,arising theoretically by intermarriage, and distinguishablein practice as occupation-castes.For each Colour Hindu theory recognizes an appropriateduty and morality (dharma) to follow :any but the owndharma"of a man s caste constituted a most disastroussin, meriting condign punishment. In this conceptionof own-dharma there appears at once the profound distinction of Hindu from all absolutist moralities, such asthe Mosaic or Buddhist. To take one concrete example,the Mosaic Decalogue lays down the commandment,"Thou shalt not kill,"and this commandment isnominally binding equally upon the philosopher, thesoldier, and the merchant a somewhat illogical position.But Hinduism, permeated though it be by the doctrineof ahimsa, harmlessness, does not attempt to enforceitupon the Kshatriyas or Shudras : it is the hermit andphilosopher above all who must not kill or hurt anyliving thing, while the knight who shrank, in time ofneed, from slaying men or animals would not be praiseworthy as a humanitarian, but blameworthy as one whoneglected to follow his own-morality.is raised in the Ramayana, when Sita suggestsThis very questionto Ramathat, as they are now dwelling in the forests, the resort ofhermits, they should adopt the y^-morality, and refrainfrom slaying, not *merely beasts, but even the rdkshasas ;1Rakshasas, daityas, yakshas, and asuras are demons and devilsconstantly at war with men and gods.IO

ValmTki s Ideal Societybut Rama replies that he is bound both by knightly dutyand by promise to protect the hermits, and that lie mustobey the ordinance of chivalry.In its extreme form this doctrine of own-moralityis represented as having been fully realized in practice only inthe golden age, when none but Brahmans practised asceticism, or attained to Perfect Enlightenment; in the secondage the Brahmans and Kshatriyas were equally powerful,and it is said that in this age Mann composed theshastras (law-books) setting forth the duties of the fourvarnas ; in the third age the Vaishyas also practisedausterities ;and in the fourth even the Shudras engagedin austere penances. Thus the four ages represent a progressive deterioration from an ideal theocracy to a complete democracy. In the time of Rama the beginning ofthe fourth age is already foreshadowed by the one Shudrawho became a yogi, and was slain by Rama, not so muchas a punishment as to avoid the consequential disturbanceof society, already manifested in the untimely death of aBrahman boy.In an aristocratic society such as Valmlki contemplatesthe severity of social discipline increases toward thesummit : those who have the greatest power must practisethe greatest self-restraint, partly because noblesse oblige*partly because such austere discipline is the necessarycondition without which power would rapidly melt away.It is needful to remember this essential character of a truearistocratic society, if we are to understand some of themost significant,and to the democrat and individualistthe most incomprehensible and indefensible, episodes ofthe Ramayana. Upon the Kshatriya, and above all uponthe king, devolves the duty of maintaining dharma ;therefore he must not only protect men and gods againstii

"Myths of the Hindus & Buddhistsviolence, as by slaying the rakshasas, but must himself forthe sake of example conform to the rules of acceptedmorality, even when these rules have for him no personalsignificance whatever. It is thus that Rama repudiates Sitatwice, though all the time perfectly satisfied in his own mindof her complete faithfulness. This repudiation of Sitaforms the most dramatic and remarkable feature of the wholestory.Rama and Sita are brought together after a year sseparation, and at the close of a long and arduous conflict :this moment, where modern sentiment would demand aishappy made the ending,"supreme test of characterfor both, and the final tragedy is only postponed by theappearance of the gods and justification of Sita by ordeal.In these tragic episodes, forming the culminating moralcrisis in the lives of both Rama and Sita, Valmlki is completely and equally justified as a teacher and as an artist.Valmlki s ideal society is almost free from sin, whereby heis the better enabled to exhibit the far-reaching effects ofthe ill-doingof single individuals and of only faults. EvenKaikeyi is not made ignoble she is : only very young andblind and wilful ;but the whole tragedy of Rama s life andthe fulfilment of the purposes of the high gods follows onher wrongdoing.Over against this human world of the silver ageis drawn thesinful and inhuman world of the rakshasas, where greed andlust and violence and deceit replace generosity and selfrestraintand gentleness and truth. But these evil passionsare outwardly directed against men and gods and all thosewho are, for the rakshasas, aliens: amongst themselves thereare filial affection and the uttermost of wifely devotion, thereare indomitable courage and the truest loyalty. The city ofthe rakshasas is pre-eminently fair, built by Vishvakarmanhimself ; they practise all the arts ; they worship the gods,12

The Storyand by austerity and penance win great gifts of them : ina word, they flourish like the. bay-tree, and if they arcevil, at least they are not ignoble. Amongstthem arefound some, like Vibhishana, not evil at all. After all,then, these rakshasas are not inhuman at all, but theirestate is an image of the a-dharmic, unrighteous, aspect ofhuman society an allegory which we should all understand were itpresented to us to-day for the first time,like the Penguins of Anatole France.The StoryThe siege of Lanka is told in the original at great lengthand with grotesque humour. But its violence is redeemedby many incidents of chivalric tenderness and loyalty.Ravana, once slain, is thought of by Rama as a friend ;Mandodarl grieves for him as Sita herself might grievefor Rama. The story is full of marvels, but the magicelement has often a profound significance and is no merelyfanciful embroidery. All the great powers possessed bythe protagonists of one side or the other are representedas won by self-restraint and mental concentration, not asthe fruit of any talisman fortuitously acquired. Thus theconflict becomes, in the last resort, essentially a conflict ofcharacter with character. Take again the case of theof irresistiblemagic weapons, informed with the powerspells. Hanuman is struck down and paralysed with oneof these, but no sooner are physical bonds added to themental force than he is free. Here, surely, is clearevidence of an apprehension of the principlethat to fortifyof wisdom is inevitably an unsucwith violence the powercessful policy.In such ways the significance of Valmlki s Ramayanabecomes apparent to those who read or re-read it attentively,3

sMythof the Hindus @P Buddhistsand its lasting influence on Indian life and character idealsbecomes easily understandable. It is hardly possible toturn aside from this aspect of the myth of Rama and Sltawithout expressing profound regret that this great meansof education should have been eliminated from moderneducational systems in India in the name of religiousneutrality. For it would scarcely be going too far to saythat no one unfamiliar with the story ofRama and Sltacan be in any real sense a citizen of India, nor acquaintedwith morality as the greatest of Indian teachers conceivedit.Perhaps one might go further and say that no oneunfamiliar with the story of Rama and Slta can be a truecitizen of the world.The Rdmayana as Animal EposHere and there throughout the world we come uponwhispers and echoes of the great animal epos ofprimitive man. As a whole it no longer exists;it is nolonger even recoverable. It can only be guessed atand inferred from a hint here, a fragment there. Butnowhere in the modern world is the material for itsrestoration so abundant as in India. To this day in theIndian imagination there is a unique sympathy withanimal expression. Man or boy, gentle and simple alike,the taletelling some story of mouse or squirrel, will bringto a climax with the very cries and movements of thecreature he has watched. It is assumed instinctively thatat least the fundamental feelings,if not the thoughts, offurred and feathered folk are even as our own.And it ishere, surely, in this swift interpretation, in this deepintuition of kinship, that we find the real traces of thetemper that went to the making long ago of Buddhismand Jainism, the gentle faiths.

The Ramayanaas Animal EposThe Indian people are human, and cruelty occurs amongstthem occasionally. The fact that it is comparatively rareisproved by the familiarity and fearlessness of all thesmaller birds and beasts. But in this unconscious attitude of the Indian imagination, in itsmimicry and quickperception of the half fun, half pathosof the dumbcreation, we have an actual inheritance from the childhood of the world, from that early playtime of manin which the four-footed things were his brethren andcompanions.This whimsical spirit, this merry sense of kindred, speaksto us throughout the Buddhist Birth-Stories (Jdtakas), asa similar feeling does in ^Esops Fables or in the tales ofUncle Remus. The Jatakas, it is true, deal with animallife as the vehicle of a high philosophy and a nobleromance, instead of merelyitmakingillustrate shrewdproverbs or point homely wit. The love of Buddha andYashodara formed the poetic legend of its age, and therewas nothing incongruous to the mind of the period inmaking birds and beasts frequentactors in its drama.Swans are the preachers of gospels in the courts of kings.The herds of deer, like men, have amongst them chiefsand aristocrats, who will lay down their lives for thosethat follow them. Yet already, even here, we see theclear Aryan mind at work, reducing to order and distinctness the tangled threads of a far older body of thought.Out of that older substance are born the tendencies thatwill again and again come to the surface in the great theological systems of later times. Of it were shaped theheroes, such as Hanuman and Garuda, who step down intonew formulation of thethe more modern arena at everyHindu idea, like figures already familiar, to join in itsaction.5

!Myths of the Hindus & BuddhistsWhat we miss through all the poetry of this gradualAryanizing is the element of awe for this, though present, is perpetually growing less. The Aryan mind isessentially an organizing mind, always increasinglyscientific, increasingly rational in its outlook upon things.The colour and caprice that make early mythologies sorich in stimulus for the imagination are almost alwaysthe contribution of older and more childlike races. Tohumanity, in its first morning-hours, there seemed to bein the animal something of the divine. Its inarticulateness, not then so far removed from man s own speech,constituted an oracle. Its hidden ways of life and suddenflashings forth upon the path were supernatural. The dimintelligence that looked out from between its eyes seemedlike a large benevolence, not to be compassed or fathomedby mortal thought. And who could tell what was the|store of wisdom garnered behind the little old face of thegrey ape out of the forest, or hoarded by the coiled snakein her hole beside the tree ?The Attraction of the AnimalWith all a child s power of wonder, the thought of maniplayed about the elephant and the eagle, the monkey andthe lion.Many tribes and races had each its own mysticanimal, half worshipped as a god, half suspected of beingan ancestor. With the rise of the great theological sys-iterns all this will be regimented and organized. From:being gods themselves the mythical half-human creatureswill descend, to become the vehicles and companionsiofgods. 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 willbe an implicit declaration of the divine associations of the16

GarudaL6

The Attraction of the Animalsubordinate. The emblem thus constituted will mark acompromise, a synthesis of two systems, two ideas onerelatively new, and one incomparably older and moreprimitive.For the same process that makes the TenthBook of the Rig- Veda so markedly different from its predecessors, inasmuch as in it the religious consciousnessof the Sanskrit-speaking people has begun to take note ofthe indigenous conceptions of the peoples of the soil, ischaracteristic of the advancing consciousness of Hinduismthroughout the historic period. The Aryan brain, withits store of great nature-gods gods of sky and sun andfire,of wind and waters and storm, gods who had so muchin common with each other, throughout Aryan mythology,from the Hellespont to the Ganges had gradually torecognize and include the older, vaguer, more dimlycosmic deities of various Asiatic populations. The process of this is perfectly clear and traceable historically.Only the rival elements themselves have to be assumedand enumerated. Of the growth of the mythology ofIndra and Agni, of Vayu and Varuna we can say very little.In all probability it was born outside India, and broughtthere, as to Greece, in a state of maturity. And similarly,we cannot trace the steps by which the Indian imaginationcame to conceive of the universe, or the god of theuniverse, as the Elephant-headed. Obviously, the ideawas born in India itself, where the elephants ranged theforests and breasted the rivers. The appearance of thesame worship in such countries as China and Japanisclearly a relic of some very ancient religious influencebrought to bear uponthem from the far south.B I7

Mythsof the Hindus & BuddhistsThe Elephant-headedWhat exactly is signified by this Ganesha, or GanapatiLord of the Multitudes, or was it primarily Lord of theTerritory? What is the meaning of that white elephantheadborne on that red body? Vast and cosmic hecertainly is. Is he at bottom the white cloud glisteningin the evening against the crimson sun ? In any case hestands to this day as the god of success and of worldlywisdom. His divine attribute is the simple one offulfilling all desires. He is to be worshipped at thebeginning of all worships, that they may be successful intheir intention a sure proof of long priority. In Japanit is said that he is known as the god of the villages, andthat he has something a trifle rude in his worship. Initself this shows his great antiquity, though as lord of thevillages in India he could not be so old as those ofSouthern 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 theprimitive Indian man for this his great god! Thedepths of the night would seem to be his vast form. Allwisdom and all riches were in his gigantic keeping, Hegave writing. He gave wealth. He was the starryuniverse itself. Success was his to bestow. All thatwas, was contained within him. How natural that heshould be the Fulfiller of Desire ! Ganesha is not thedeity of a people who fear their god. He is gentle, calm,and friendly, a god who loves man and is loved byA him.genuine kindliness and a certain wise craft are writtenon his visage. But neither is he the god of any theological conception. He is obvious, simple, capable of aslight grossness, full of rude vigour and primal mascu-18

The Epic of Hinduismlinity, destined from his birth to a marvellous future, bothin faith and art, as the forefront of all undertakings thatare to make for success.Less ancient than the primitiveMother of the Dekkan villages, he was nevertheless, itmay be, the beginning of organized worship. He wasalready old when Buddhism was young. Above all, he isthe god neither of priests nor of kings, neither of theocraciesnor of nations, but in all probabilityof that old diffusivemercantile culture, the civilization of the Bharatas. Tothis day he is the god pre-eminently ofmerchants, and itis a curious fact that in the Indian city,when a merchantis made bankrupt, the event is notified to all comers bythe office Ganeshas being turned upside down !The Epic of HinduismFirst of the popular scriptures of Hinduism written earlyin the Christian era, for the now consolidating nationwas the epic poem of Valmiki 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 beginning of the reign of Ganesha the age of the making ofBuddhism and the Jataka had come and gone, and withthe passing centuries the sway of the Aryan genius hadbeen more and more clearly felt. As in every work ofart we obtain a glimpse of the culture that precedes it, soin the Ramayana, while there is a great deal that isprophetic of developments to come, we also find ourselvestransported into the child-world of an earlier age. Likeall such worlds, it was one in which birds and beastscould talk and comport themselves as men. To the folkof that time, it is clear, the forest was a realm of mystery.It was inhabited by scholars and anchorites. It was fullof beautiful flowers and fragrance ; it was the haunt of19

jMyths of the Hindus dP Buddhistssweet-singing birds; and it was cool and green. Allholiness might be attained under its soothing influence.Any austerity might be practised in itsennoblingsolitudes. But it was also the home of deadly beasts of iprey. And many of these were surrounded by an added ]and supernatural terror ;for was it not known that thedemon Mancha 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 fearisome still ?Amongst the evening shadows walked strangejforms and malefic presences. Misshapen monsters and!powerful fiends, owning allegiance to a terrible ten-headed jkinsman in distant Lanka, ranged through its fastnesses.How often must the belated hunter have listened in horrorto whispering sound from the darkness of trees and brushwood, feeling that he was acting as eavesdropper to theenemies 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 thickabout the forest-sanctuary. Were there not there thegandkarvas and siddhas musical ministrants of the upperair ? Were there not apsards, the heavenly nymphs, forwhose sake, at the moment of nightfall, we must notventure too near the edge of the forest pools, lest we catchthem at their bathing and incur some doom ? Were therenot kinnaras, the human birds, holding instruments ofmusic under their wings? Was it not known that amidsttheir silence slept Jatayu, king for sixty thousand yearsof all the eagle-tribes, and that somewhere amongst themdwelt Sampati, his elder brother, unable to fly because hiswings had been scorched off in the effort to cloak Jatayufrom sunstroke? And all about the greenwood came andwent the monkey hosts, weird with a more than human20

Hanumanwisdom, able at a word to make the leafy branches blossominto beauty, and yet unhappy strugglers with their own hotmonkey-nature, ever imposing on them, like a spell,astrange unspeakable destiny of mischief and futility.It is an organized society, this, that is predicated by theIndian imagination of the animal races. have theirTheyfamilies and genealogies, their sovereigns and politicalalliances, and their personal lot of tragedy or comedy.Throughout the dramatic phases of the Ramayana thecounterplot is provided by the five great monkeys whomSlta sees below her, seated on a hill-top,when she is beingborne through the evening sky by Ravana. Of these thechief is Sugriva, of the monster neck, who has lost wifeand kingdom at the hands of his elder brother Bali, andwaits to be avenged on him. Sugriva is thus a king inexile, surrounded by his counsellors and captains, in asense the enchanted prince of fairy-tales. There arescholars who find in this tableau of the five chief monkeyson the mountain-top a fragment of some ancient cosmogony, already, it may be, a score of millenniums old.HanumanBut there moves through the Ramayana one being who,though also a monkey,is of a different order. In thoseor the interiorparts of India where, as in the Himalayasof Maharashtra, the symbols of primitive Hinduism stillabound, little chapels of Hanuman are as common as thoseof Ganesha, and the ape, like the elephant, has achieveda singular and obviously age-old conventionalism of form.He is always seen in profile, vigorously portrayed in lowrelief upon a slab. The image conveys the impression ofa complex emblem rather than of plastic realism. Butthere is no question as to the energy and beautyof the21

Myths<?of the HindusBuddhistsqualities for which he stands. It may be questionedwhether there is in the whole of literature anotherapotheosis of loyalty and self-surrender like that ofHanuman. He is the Hindu ideal] of the perfect servant,ithe servant who finds full realization of manhood, offaithfulness, of his obedience; the subordinate whoseglory is in his own inferiority.Hanuman must have been already ancient when theRamayana was first conceived. What may have been thefirst impulse that created him it is now useless to guess.But he is linked to a grander order than that of Sugrivaand Bali, the princes whom he serves, inasmuch as he, likeJatayu, is said to be the son of Vayu, known in the Vedasas the god of the winds. In any case the depth andseriousness of the part assigned to him in the great poemassure him of unfading immortality. Whatever may havebeen his age or origin, Hanuman iscaptured and placedby the Ramayana amongst religious conceptions of thehighest import. When he bows to touch the foot ofRarna, that Prince who is also a divine incarnation, wewitness the meeting-point of early nature-worships withthe great systems that are to sway the future of religion.But we must not forget that in this one figure those earlysystems have achieved the spiritual quality and made alasting contribution to the idealism of man. In ages tocome the religion of Vishnu, the Preserver, will neverbe able to dispense with that greatest of devotees, themonkey-god; and even in itslater phases, when Garudathe divine bird, who haunted the imagination of allearly peopleshas taken his finalplace as the vehicle, orattendant, of Narayana, Hanuman is never really displacedThe wonderful creation of Valmiki will retain to the end oftime his domination over the hearts and consciences of men22

"""The Storyof RamaThe Story of Rama as told byOne day the hermit Valmiki inquired of the great rishi*Narada whether he could tell of any man living perfectin goodliness, virtue, courage, and benevolence. ThenNarada related to him all the story that is now called theRamayana, for such a man as Valmiki desired to hear ofwas the great Rama.Valmiki returned to his forest hut. As he passed throughthe woods he saw a bird-man and a bird-woman singingand dancing. But at that very moment a wicked huntershot the bird-man with an arrow so that he died, andhis mate bewailed him long and bitterly.Then thehermit was moved by pity and anger, and cursed thehunter and passed on. But as he walked on, his wordsrecurred to him, and he found that they formed a: Let this be called a shloka"couplet in a new metre "he said.Soon after he reached his hut there appeared to him thefour-faced shining Brahma, the Creator of the World. HimValmiki worshipped ;but the unhappy bird-man and thenew-made shloka filled his thoughts. Then Brahmaaddressed him with a smile :It was by mywill thatthose words came from thy mouth ;that metre shall bevery famous hereafter. Do thou composein it the wholehistory of Rama; relate, O wise one, both all that isknown and all that is as yet unknown to thee of Ramaand Lakshmana and Janaka s daughter, and all the tribeof rakshasas. What is unknown shall be revealed to thee,and the poemshall be true from the first word to the last.Moreover, this thy Ramayana shall spread abroad amongst1 A sage or priest of special authority, particularly one of the sevenrishis who are priests of the gods and are identified with the stars ofthe Great Bear.23

Myths&>of the HindusBuddhistsmen so long as the mountains and the seas endure." Sosaying, Brahma vanished.Then Valmiki, dwelling in the hermitage amongst his disciples, set himself to make the great Ramayan, that bestowson all who hear it righteousness and wealth and fulfilmentof desire, as well as the severing of ties. He soughtdeeper insight into the story he had heard from Narada,and thereto took his seat according to yoga l ritual, andaddressed 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 kingdom, laughing and talking, bearing and forbearing, doingand undoing as in real life, as clearly as one might see afruit held in the palm of the hand. He perceived notonly what had been, but what was to come. Then only,after concentred meditation, when the whole story laylike a picture in his mind, he began to shapeit intoskfokas, of which, when it was finished, there were no lessthan twenty-four thousand. Then he reflected how itmight be published abroad. For this he chose Kusi andLava, the accomplished sons of Rama and Slta, wholived in the forest hermitage, and were learned in theVedas, in music and recitation and every art, and veryfair to see. To them Valmiki taught the whole Ramayanatillthey could recite it perfectly from beginning to end,so that those who heard them seemed to see everythingtold of in the story passing before their eyes. Afterwardthe brothers went to Rama s city of Ayodhya, whereRama found and entertained them, thinking them to behermits ;and there before the whole court the Ramayanawas first recited in public.;1Yoga, mental concentration; ///, union. Yogi, one who practisesyoga, an ascetic or hermit,24

Vishnu is born as Rama & his BrothersDashctratha and the Horse SacrificeThere was once a great and beautiful city called Ayodhyathat is, "Unconquerable"in the country of Koshala.There all men were righteous and happy, well read andcontented, truthful, well provided with goods, self-restrained and charitable and full of faith. Its king wasDasharatha, a veritable Manu amongst men, a moonamongst the stars. He had many wise counsellors, amongstwhom were Kashyapa and Markandeya, and he had also twosaintly priests attached to his family, namely, Vashishthaand Vamadeva. To another great sage, Rishyasringa, hegave his daughter Santa. His ministers were such menas could keep their counsel and judge of things finely ;they were well versed in the arts of policy and ever fairspoken.Only one desire of Dasharatha s was unsatisfied :he had no son to carry on his line. Because of this, aftermany vain austerities, he determined at last on the greatestof all offerings a horse sacrifice; and calling the familypriests and other Brahmans, he gave all necessary ordersfor this undertaking. Then, returning to the inner roomsof the palace, he told his three wives what had been setafoot, whereat their faces shone with joy,like lotus-flowersin early spring.When a year had passed the horse that had been set freereturned, and Rishyasringa and Vashishtha performed theceremony, and there was great festivity and gladness.Then Rishyasringa told the king that four sons would beborn to him, perpetuators of his race; at which sweet wordsthe king rejoiced exceedingly.Vishnu is born as Rama and his BrothersNow at this time all the deities were there assembled toreceive their share of the offerings made, and being2 5

"A""Mythsof the Hindus @P Buddhistsassembled together they approached Brahma with a petition.certain wicked rakshasa named Ravana greatlyoppresses they said, "whom we suffer us," patiently becausethou hast granted him a boon not to be slain bygandharvas, or yakshas, or rakshasas, or gods. But nowhis tyranny becometh past endurance, and, O Lord, thoushouldst devise some method to destroyhim." To themBrahma replied:"That evil rakshasa disdained to askfrom me immunity from the attack of men: by manonly he may and shall be slain." Thereat the deitiesrejoiced.At that moment there arrived the great GodVishnu, clad in yellow robes, bearing mace and discus andconch, and riding upon Garuda. Him the deities reverenced, and prayed him to take birth as the four sons ofDasharatha for the destruction of the wily and irrepressibleRavana. Then that one of lotus-eyes, makingof himselffour beings, chose Dasharatha for his father and disappeared.In a strange form, like a flaming tiger, hereappeared in Dasharatha s sacrificial fire and, greetinghim, named himself as the messenger of God. Do thou,O tiger amongst men," said he, accept this divine riceand milk, and share itamongst thy Then Dashawives."ratha, overjoyed, carried the divine food and gave a portionof it to Kaushalya, and another portion to Sumitra, andanother to Kaikeyi, and then the fourth portion to Sumitraagain. In due time four sons were born of them, sharingthe self of Vishnu from Kaushalya, Rama ;from Kaikeyi,Bharata ;and from Sumitra, Lakshmana and Satrughna ;and these names were given them by Vashishtha.Meanwhile the gods created mighty monkey-hosts, braveand wise and swift, shape-shifters, hardly to be slain, tobe the helpers of the heroic Vishnu in the battle with therakshasas.26

Vishnu is born as Rama & his BrothersThe four sons of Dasharatha grew up to early manhood,excelling all in bravery and virtue. Rama especially became the idol of the people and the favourite of his father.Learned in the Vedas, he was no less expert in the scienceof elephants and horses and in riding cars, and a verymirror of courtesy.Lakshmana devoted himself to Rama sservice, so that the two were always together. Like afaithful shadow Lakshman followed Rama, sharing withhim everything that was his own, and guarding him whenhe went abroad to exercise or hunt. In the same waySatrughna attached himself to Bharata. So it was tillRama reached the age of sixteen.Now there was a certain great rishi named Vishvamitra,originally a Kshatriya, who by the practice of unheard-ofausterities 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. Tworakshasas, Marlcha and Suvahu, supported by the wickedRavana, continually disturbed his sacrifices and pollutedhis sacred fire; none but Rama could overcome thesedevils. Dasharatha welcomed Vishvamitra gladly, andpromised him any gift that he desired ;but when he learntthat his dear son Rama was required for so terrible anddangerous a service, he was cast down, and it seemedas though the light of his life went out. Yet he couldnot break his word, and it came to pass that Rama andLakshman went away with Vishvamitra for the ten daysof his sacrificial rites. But thoughit was for so short a time,this was the beginning of their manhood and of love andstrife.Vashishtha cheered Dasharatha s heart, assuringhim ofcertain victory for Rama. So, with his father s blessing,Rama set out with Vishvamitra and his brother Lakshman.27

"Myths of the Hindus & BuddhistsA cool breeze, delighted at the sight of Rama, fanned theirfaces, and flowers rained down upon them from the sky.Vishvamitra led the way the two brothers, ;carrying theirbows and swords, wearing splendid jewels and gloves oflizard-skin upon their fingers,glorious flames, making him brighttheir own radiance.followed Vishvamitra likewith thereflection ofArrived at the hermitage, Vishvamitra and the other priestsbegan their sacrifice ;and when the rakshasas, like raincloudsobscuring the sky, rushed forward in horrid shapes,Rama wounded and put to flightMaricha and Suvahu,and slew the others of those evil night-rangers. After thedays of sacrifice and ritual at Siddhashrama were over,Rama asked Vishvamitra what other work he requiredof him.Rama weds the Daughter ofjanakaVishvamitra replied that Janaka, Raja of Mithila, wasabout to celebrate a great sacrifice.Thither,"he said,"we shall repair.And thou, O tiger among men, shaltgo with us, and there behold a wonderful and marvellousbow. This great bow the gods gave long ago to RajaDevarata; and neither gods nor gandharvas nor asurasnor rakshasas nor men have might to string it, thoughmany kings and princes have essayedit. That bow isworshipped as a deity. The bow and Janaka s greatsacrifice shalt thou behold."Thus all the Brahmans of that hermitage, withVishvamitra at their head, and accompanied by Ramaand Lakshman, set out for Mithila; and the birdsand beasts dwelling in Siddhashrama followed afterVishvamitra, whose wealth was his asceticism. Asthey went along the forest paths Vishvamitra related28

"Rama weds the Daughter of Janakaancient stones to the two brothers, and especially thestory of the birth of Ganga, the great river Ganges.Janaka welcomed the ascetics with much honour, andappointing them to seats according to their rank, heasked who those brothers might be that walked amongstmen like lions or elephants, godlike and goodly to beseen. Vishvamitra told King Janaka all the history ofDasharatha s sons, their journey to Siddhashrama andfight with the rakshasas, and how Rama had now come toMithila 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 byShiva to the gods, and by the gods to his own ancestor,Devarata. And he added : I have a daughter, Slta, notborn of men, but sprung from the furrow as Iploughedthe field and hallowed it. On him who bends the bowI will bestow my daughter. Many kings and princeshave tried and failed to bend it. Now I shall show thebow to you, and if Rama succeed in bendingit I shallgive him my daughter Slta."Then the great bow was brought forth upon an eightwheeledcart drawn by five thousand tall men. Ramadrew the bow from its case and strove to bend it ; ityielded easily, and he strung and drew it till at last itsnapped in two with the sound of an earthquake or athunder-clap. The thousands of spectators were amazedand terrified, and all but Vishvamitra, Janaka, Rama, andLakshman fell to the ground. Then Janaka praised Ramaand gave orders for the marriage to be prepared, and sentDasharatha to hismessengers to Ayodhya to invite Rajason s wedding, to give his blessing and consent.Thereafter the two kings met and Janaka bestowed Sltaupon Rama, and his second daughter Urmila on Lakshman.29

Myths of the Hindus & BuddhistsTo Bharata and Satrughna Janaka gave Mandavya andSrutakirtI, daughters of Kushadhwaja. Then those fourprinces, holding each his bride s hand, circumambulatedthe sacrificial fire, the marriage dais, the king, and all thehermits thrice, while flowers rained down from heaven andcelestial music sounded. Then Dasharatha and his sonsand their four brides returned home, taking with them manypresents, and were welcomed by Kaushalya and Sumitraand the slender-waisted Kaikeyl. Having thus won honour,wealth, and noble brides, those four best of men dwelt attheir father.Ayodhya, servingNow, of those four sons, Rama was dearest to his fatherand to all men of Ayodhya. In every virtue he excelled; for he was of serene temper under all circumstances of fortune or misfortune, never vainly angered ;heremembered even a single kindness, but forgot a hundredinjuries 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 regardednot his own advantage ;he despised none, but was solicitous for the welfare of every one ; ministering to his fatherand his mothers, and devoted to his brothers, especiallyto Lakshman. But Bharata and Satrughna stayed withtheir uncle Ashwapati in another city.Rama to be installed as Heir- ApparentNow Dasharatha reflected that he had ruled for many,many years, and was weary, and he thought no joycould be greater than if he should see Rama establishedon the throne. He summoned a council of his vassals andcounsellors and neighbouring kings and princes who wereaccustomed to reside in Ayodhya, and in solemn words,30

Rama sMarriage 30

"O"^ righteousness, the established code of ethics. 31Rama to be installed asHeir-Apparentlike the thunder of drums, addressed this parliament ofmen :"Ye well know that for many long years I havegoverned this realm, being as a father to those that dwelltherein. Thinking not to gain my own happiness, I havespent my days in ruling according unto dharma* NowI wish for rest, and would install my eldest son Rama asheir-apparent and entrust the government to him. Butherein, my lords, I seek for your approval for the thought;of the dispassionate is other than the thought of theinflamed, and truth arises from the conflict of variousviews." The princes rejoiced at the king s words, aspeacocks dance at the sight of heavy rain-clouds. Therearose the hum of many voices, as for a time the Brahmansand army-leaders, citizens and countrymen consideredtogether.Then they answered :aged king, assuredly we wish to see Prince Ramainstalled 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 theyreplied :By reason of his many virtues, for indeed he towersamong men as Sakra amongst the gods.In forgivenesshe is like the Earth, in debate like Brihaspati. Hespeaks the truth, and is a mighty bowman. He isever busied with the welfare of the people, and not givento detraction where he finds one blemish amongst manyvirtues. He is skilled in music and his eyes are fair tolook upon. Neither his pleasure nor his anger is in vain ;he is easily approached, and self-controlled, and goes notforth to war or the protection of a city or a province

"Mythsof the Hindus @P Buddhistswithout victorious return. He is beloved of all. Indeed,the Earth desires him for her Lord."Then the king summoned Vashishtha, Vamadeva, and otherof the Brahmans, and charged them to make ready forRama s installation. Orders were given for the purveyanceof gold and silver and gems and ritual vessels, grains andhoney 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 andmilk for the feeding of hundreds and thousands.Flags werehoisted, the roads were watered, garlands hung on everydoor; 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 theclear starry autumn sky, and bending low worshipped hisfather s feet. Dasharatha lifted him and set him on a seatprepared for him, golden and begemmed, where he seemedlike an image or reflection of his father on the throne.Then the aged king spoke to Rama of what had beendecided, and announced that he should be installed as heirapparent.And he added wise counsel in these words :Though thou art virtuous by nature, I would advisethee out of love and for thy good Practise : yet greatergentleness and restraint of sense ;avoid all lust andanger ;maintain thy arsenal and treasury ; personallyand by means of others make thyself well acquainted withthe affairs of state ;administer justice freely to all, thatthe people may rejoice. Gird thee, my son, and undertake thytask."Then friends of Kaushalya, Rama s mother, told her allthat had been done, and received gold and kine and gems

"My""Rama to be installed as Heir- Apparentin reward for their good tidings,and all men withdelighted minds repaired to their homes and worshippedthe gods.Then again the king sent for Rama and held converse withhim.he son," said, I shall install thee to-morrowas heir-apparent for I am old and;have dreamt illdreams, and the astrologers inform me that mylife-star isthreatened by the planets Sun and Mars and Rahu. Therefore do thou, with Slta, from the time of sunset, observe afast, well guarded by thy friends. I would have thee sooninstalled, for the hearts even of the virtuous change bythe influence of natural attachments, and none knowethwhat may come to Then Rama left his father andpass."sought his mother in the inner rooms. He found her inthe temple, clad in silk, worshipping the gods and prayingfor his welfare. There, too, were Lakshman and Slta.Rama reverenced his mother, and asked her to preparewhatever should be necessary for the night of fasting, forhimself and Slta. Turning then to Lakshman," Do thourule the Earth with me," he said, for this is thy goodfortune not less than mine. My life and kingdom I desireonly because of thee." Then Rama went with Slta to hisown quarters, and thither Vashishtha also went to bless thefast.All that night the streets and highways of Ayodhya werecrowded with eager men ;the tumult and the hum ofvoices sounded like the ocean s roar when the moon isfull. The streets were cleaned and washed, and hungwith garlands and strings of flagsand banners; lightedlamps were set on branching cressets. The name ofRama was on every man s lips,and all were expectantof the morrow, while Rama kept the fast within.33

"jMythsof the Hindus & BuddhistsThe Scheming of KaikeylAll this time Bharata s mother, Kaikeyl, had not heard aword of Raja Dasharatha s intention. Kaikeyl was youngand passionate and very beautiful; by nature she wasgenerous, but not so kind or wise that she might notbe swayed by the crooked promptings of her own desiresor another s instigation. She had a faithful old humpbacked nurse of an evil disposition ;Manthara was hername.Now Manthara, hearing the rejoicingsand learning that Rama was to be installed as heir-apparent,!hurried to inform her mistress of this misfortune toBharata, as Rama s honour seemed to her narrow view."O senseless one," she said, "whyart thou idle and!content when such misfortune is thine?"Kaikeyl askedher what evil had befallen. Manthara answered withjwords of anger: "O my lady, a terrible destruction)awaits thy*bliss, so that I am sunk in fear immeasurableand afflicted with heaviness and grief ; burning like a fire,I have sought thee hurriedly. Thou art verily a Queen ofEarth; but though thy Lord speaks blandly, he is Icrafty;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 !j.Now quickly act, and find a way to save thyself and IBharata and me." But Manthara s words made Kaikeyljglad she :rejoiced that Rama should be heir, and givinga jewel to the humpbacked maid, she said : What boon|can I give thee for this news? am I glad indeed to heartthis tale.Rama and Bharata are very dear to me, and Ifind no difference between them. It is well that Rama;J34j

""my will?" 35""The Scheming of Kaikeyishould be set upon the throne. Have thanks for thygood news."Then the humpbacked servant was the more angry, andcast away the jewel. Indeed," she said, "thou art madto rejoice at thy calamity. What woman of good sense isgladdened by deadly news of a co-wife s son s preferment ?Thou shalt be as it were Kaushalya s slave, and Bharatabut Rama s servant."Why grieveBut stillKaikeyi was not moved to envy.at Rama s fortune ? she said. He is well fitted to beking ; and if the kingdom be his, it will be also Bharata s,for Rama ever regards his brothers as himself." ThenManthara, sighing very bitterly,answered Kaikeyi:"Little dost thou understand, thinking that to be goodwhich is thy evil fortune. Thou wouldst grant me areward because of the preferment of thy co-wife Know!surely that Rama, when he is well established, will banishBharata to a distant land or to another world. Bharatais his natural enemy, for what other rival has he, sinceLakshmana desires only Rama s weal, and Satrughnaisattached to Bharata ? Thou shouldst save Bharata fromRama, who shall overcome him as a lion an elephant:thyco-wife, Rama s mother, too, will seek to revenge on theethat slight thou didst once put on her. Sorry will be thylot when Rama rules the earth. Thou shouldst, whilethere is time, plan to set thy son upon the throne andbanish Rama."Thus Kaikeyl s pride and jealousy were roused, and shegrew red with anger and breathed deep and hard, andanswered Manthara :"Thisvery day Rama must be banished and Bharata installed as heir. Hast thou any plan to accomplish this

""Know"Myths of the Hindus & BuddhistsThen Manthara reminded her of an ancient pledge: howlong ago in a great battle with the rakshasas Dasharathahad been wounded and almost slain ;how Kaikeyl hadfound him unconscious on the field of battle, and bornehim to a place of safety and there healed him; howDasharatha had granted her two boons, and she reservedthose 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 banishRama to the forests for fourteen years. During thoseyears Bharata shall be so well established and make himselfso dear to the people that he need not fear Rama.Therefore do thou enter the Anger-chamber, 1 casting offthy jewels, and, putting on a soiled garment, vouchsafe noword or look to Dasharatha. Thou art his dearest wife,to whom he can refuse nothing, nor can he endure to seethee grieved. He will offer thee gold and jewels, but dothou refuse every offerbut the banishment of Rama andthe establishment of Bharata."Thus was Kaikeyl led to choose that as good which wasin truth most evil stirred ; up by the humpbackedservant s words, the fair Kaikeyl started up like a maredevoted to her foal and rushed along an evil path. Shethanked and praised the humpbacked Manthara, andpromised her many rich rewards when Bharata should beset upon the throne. Then she tore off her jewels andbeautiful garments, and flung herself down uponthe floorof the Anger-chamber ; she clasped her breasts and cried :that either Rama shall be banished and my soninstalled, 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 hidden361 A room set apart for an offended queen.

"""The Scheming of KaikeyTby heavy clouds, that royal lady sulked and gloomed;like a bird-woman struck down by poisoned shafts, in herdistress like a serpent s daughter in her wrath.Then, while it was still long before the dawn, Dasharathabethought him to inform Kaikeyl of the coming ceremony.Not finding her in her painted bower nor in his ownrooms, he learnt that she had gone to the Anger-chamber.There he followed, and beheld his youngest wife lyingupon the ground like an uprooted vine or an ensnared doe.Then that hero, like a forest elephant, tenderly touched thelotus-eyed queen and asked what ailed her. If thouart sick there are physicians ;or if thou wouldst haveany who deserve a punishment rewarded, or those whoshould be rewarded punished, name thy wish : I can denythee nothing. Thou knowest that I can refuse no requestof thine ;ask then for whatsoever thou desirest and becomforted."Thus consoled, she answered: "None has injured me;but I have a desire which, if thou wilt grant,I will tellthee of."Then Dasharatha swore by Rama himself thathe would accomplish whatever she desired.Then Kaikeyl revealed her dreadful wish, calling theHeaven and Earth and Day and Night and householdto witness that he hadgods and every living thingpromised to fulfil her will. She reminded him of that oldwar with the asuras when she had saved his life and hehad granted her two boons. Thus the king was snaredby Kaikeyl, like a deer entering a trap.Now thoseboons," she said, which thou art pledged to grant mehere and now, are these :let Rama, clad in deer-skin, leada hermit s life in Dandaka forestBharata be established as heir-apparent. Do thou nowprove thy royal word, according to thyfor fourteen years, andrace and character37

"what"""Myths of the Hindus & Buddhistsand birth. Truth, so the hermits tell us, is of supremebenefit to men when they reach the next world."Dasharathds DilemmaThen Dasharatha was overwhelmed with grief and swoonedaway, and, coming to himself again, he prayed Kaikeyl towaive her right.For long he pleaded with her, weepingheavy tears and thinking all an evil dream ;but Kaikeylonly answered with exhortations to keep his sworn word,reminding him of many ancient exemplars of truth, such asSaivya, who gave his own flesh to the hawk that pursuedthe dove he had protected, or Alarka, that gave his eyesto a Brahman. "If thou dost not fulfil what has beenpromised, thou art for ever disgraced,and here and nowshall I take my own life,"she said. Then Dasharatha,urged by Kaikeyl like a goaded horse, cried out : I ambound fast by the bond of truth: this is the root ofallmy seeming madness. My only wish is to beholdRama."Now dawn had come, and Vashishtha sent Rama s charioteerto tell the king that all was ready for the ceremony.Hardly able to say anything for grief, the king sent thatcharioteer to fetch Rama to his side. So, leaving Sltawith happy words, Rama drove through the gaystreets tohis father s palace; those who had not the fortune to seeRama, or to be seen by him, despised themselves, andwere despised byall.Rama greeted the king and Kaikeyl dutifully, but Dasharatha, altogether broken down and crushed to earth, couldGrieved at heart,Rama, Rama."only murmur faintly,Rama wondered if he had done anything amiss, or if anymisfortune had befallen his father. O mother," he saidtosorrow has overtaken my father s38Kaikeyi,

"Dear"BeDasharatha sDilemmaheart?" Then she answered shamelessly:"ORama,nothing ails thy father, but somewhat he has to tell thee,and since thou art his dearest son, he cannot frame thespeech that injures thee. Yet thou shouldst perform what hehas promised me. Long ago the Lord of the Earth promisedme two boons :now in vain he would set up a dyke, afterthe water has all passed away for thou knowest that truthis the root of all religion. If thou wilt accomplish whatever good or evil he ordains, I shall tell thee ail." Ramaanswered :lady, do not speak such words to me ;forif he order, Ican jump into the fire or drink strong poison.Know that I shall carry out his wish : Rama s promisenever fails." Then Kaikeyl told him the story of theboons, and she said : "These are the boons I have beenpromised that thou shouldst dwell as a hermit in Dandaka:forest for fourteen years, with dress of bark and mattedhair, and that Bharata should be installed as heir-apparenton the throne to-day. Thy father is too much grievedto even glance at thee ;but do thou save his honour byredeeming those great pledges he has given."Rama was not grieved or angered by these cruel words,but answered quietly:it as thou sayest. I am onlysorry for my father s grief.Let messengers be sent at oncefor Bharata, while I, not questioning his wish, go to theforest. Even though he has not himself commanded me,thy order is sufficient. Allow me now to see my motherand to comfort Sita, and do thou serve and tend bothBharata 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 toVishnu and other deities. Gladly she greeted him, and heher. Then he told her all that had befallen :reverentlyhow Bharata should be appointed heir, and himself should39

""O"Myths of the Hindus & Buddhistslive for fourteen years an exile in the forest.Like a great^/tree felled by the woodman s axe, she sank to the groundand wept inconsolably. my son," she said, hadstthou not been born, Ishould have grieved only because Ihad no son ;but now a greater sorrow is mine. I am theeldest of the queens, and have ever endured many thingsfrom the younger wives. Now I shall be as one ofKaikeyl s maidservants, or even less. She is ever of sourmood to me how ; may I now, neglected by my husband,meet her eyes ?Twenty-seven years of thylife have Iexpected an end of grief, and now I know not why deathdelays to carry me away. All the almsgiving and austerityhave been in vain. Yet, O my darling,I shall follow theeeven to the forest, as a cow follows after her young one ;for I cannot bear the days till thy return, nor dwell amongstthe co-wives. Do thou take me with thee, like a wild hind."But Lakshman urged his brother to resist, with angry andimpatient words, vowing to fight for Rama and blamingDasharatha bitterly. Kaushalya then joined her prayerto Lakshman s, and would seek death if Rama left her.But Rama, unmoved by lust of Empire, answeredLakshman thatKaikeylhad been but an instrument inthat others of his line had fulfilledthe hands of Destiny ;hard tasks commanded by their fathers ;that he wouldfollow the same path, for one obeying a father could notsuffer degradation. And, O gentle brother," he said,"I am determined to obey my father s order." ToKaushalya he answered: "The king has been ensnaredby Kaikeyl, but if thou dost leave him when I am gonehe will surely die. Therefore do thou remain and servehim, according to thy duty. And do thou pass the timein honouring the gods and Brahmans." Then Kaushalyawas calmed and blessed her son, commending him to the4O

"Sita will follow Rama into Exileand treesgods and rishis and holysteads and mountainsand deer of the forest and all creatures of the sky toguard him. Then with sacred fire and Brahman ritual sheblessed his going and walked sunwise thrice about him,and he went to Sita.Sita, who knew nothing of what had befallen, rose andgreeted him with trembling limbs, for he could no longerhide his grief.Then Rama told her all that had beendone, and he said: "Now Bharata is king thou shouldstnot praise me, even amongst thy friends so ; mayst thoudwell in peace as one favourable to their party. Do thouthus dwell here in peace;rise betimes, worship the gods,bow to the feet of my father Dasharatha, and honour mymother Kaushalya, and after her my other mothers withequal love and affection. Look on Bharata and Satrughnaas thy sons or brothers, for they are dearer to me than life.Thus live thou here, while Igo forth into the forest."Sita will follow Rama into ExileThen Sita answered : I can only mock at such unmeetwords, notfitting to be heard, much less to be spoken bya great prince such as thou. For, O my lord, a father,mother, son, brother, or daughter-in-law indeed abide bythe 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 goestthere I shall go before thee, treading upon thorns andIprickly grass.shall be as happy there as in my father shouse, thinking only of thy service. I shall not cause theetrouble, but will live on roots and fruits. I will precedethee walking and follow thee in eating.pools, with wild geese and other fowl and bright-blown lotus -flowers, where we mayAnd there will bewith fullbathe. There shall I

""OMythsof the Hindus & Buddhistsbe happy with thee, even for a hundred or a thousandyears!"But Rama strove to dissuade her by recountinga tale ofhardships and dangers endured by forest-dwellers, asfierce and wild animals, poisonous serpents, a bed ofleaves, scanty food, arduous ritual, hunger, thirst, andfear. But Sita, with tears in her eyes, answered patiently:"These evils seem to me like so manyifblessings thouart with me, nor will I live forsaken. Moreover, it wasprophesied by Brahmans of my father s house that I shoulddwell in a forest, and a yogini came to my mother when Iwas a girland told the same tale. Know that I am whollybound to thee, as was Savitrl to Satyavan ; thy company isheaven to me and thy absence hell.Following thee, Iofshall be blameless, for a husband is as God to a wife.Do thou take me to share equally thy joy and sorrow, elsewill I drink poison, or burn in fire, or drown in water!"So she prayed, while the big tears trickled down her facelike drops of water from the petals of a lotus.Then Rama granted her desire fair :one, since thoufearest not the forest thou shalt follow me and share myrighteousness.Do thou bestow thy wealth on Brahmansand make haste to be ready for the journey."Then Slta sheart was gladdened, and she bestowed her wealth onBrahmans and fed the poor and made all ready for the way.Lakshman also FollowsNow Lakshman, too, with tears in his eyes, held Rama sfeet and spoke to him :If thou wilt go thus to the forestfull of elephants and deer, I shall also follow, and togetherwe shall dwell where the songs of birds and the hummingof bees delight the ear. I shall go before thee on the way,finding the path, carrying bows and hoe and basket ;42daily

"What"ThisLakshman also FollowsI shall fetch the roots and fruits thou needest, and thoushalt sport with Sita on the hill-sides, while I do everyw< rkfor thee." Nor could Rama by any argument dissuade him.Take leave, then, of all thy relatives," said Rama, "andbring away from my guru s 1house the two suits of mail andburnished 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 themothers of Rama. Then a noble Brahman named Sumantra,seeing Dasharatha broken by grief, and moved to pity at thegoing forth of Rama, prayed Kaikeyl to relent, clasping hishands and using smooth but cutting speech ;but that noblelady s heart was hardened, and she might not in any wise bemoved. But when Dasharatha wished to send Ayodhya swealth and men with Rama to the forest she paled andchoked with anger, for she required that Rama should godestitute and that the wealth should belong to Bharata.But Rama said :have I to do with a following inthe forest ? What avails it to keep back the trappings ofa 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 forRama and Lakshman and Sita. But Sita, clad in robesof silk, seeing the robe of a nun, trembled like a doebefore the snare and wept. Then would they persuadeRama to leave Sita to dwell at home, abiding his return ;and Vashishtha rebuked Kaikeyl. was not in thebond," said he, "that Sita should goforth 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 inRama s stead, being Rama s self, for be sure that Bharata1Guru, a teacher, especially in matters of religion and philosophy, herealso of martial exercises.43

"The""Mythsof the Hindus @f Buddhistswill refuse to take the throne that should be Rama s.Behold, Kaikeyi, there is not a person in the world who isnot a friend to Rama : even to-day thou mayst see thebeasts and birds and serpents follow him, and the treesincline their heads toward him. Therefore let Sita bewell adorned and have with her cars and goods andservants when she follows Rama."Then Dasharatha gave her robes and jewels, and layingaside the dress of bark, Sita shone resplendent, while thepeople muttered against Kaikeyi, and Sumantra yoked thehorses to Rama s car. Rama s mother bade farewell toSita, counselling her in the duties of women, to regard herlord as God, though exiled and deprived of wealth ;towhom Sita answered moon :may sooner lose itsbrightness than I depart from this. The lute withoutstrings is silent, the car lacking wheels is motionless, so awoman parted from her lord can know no happiness. Howshould I disregard my lord, who have been taught thegreater and the lesser duties by those above me ?Then Rama, taking leave of Dasharatha and of hismothers, said with praying hands :spoken discourteously, by lack of thought,If I have everor inadvertently done any wrong, do ye pardon it. I salute all ye,my father and mothers, and depart."Then Sita, Rama,and Lakshman walked sunwise thrice about the king andturned away.Then Rama and Lakshman, and Sitathird, ascended theflaming car of gold, taking their weapons and coats ofmail, the hoe and basket, and Slta s goods bestowed byDasharatha ;and Sumantra urged on the goodly horses,swift as the very wind. Men and beasts within the citywere stricken dumb with grief, and, bereft of wit, rushedheadlong after Rama, like thirstytravellers seeing water;44

"Go"O"Rama & Sita& Lakshman go into Exileeven Rama s mother ran behind the car. Then Rama saidto the charioteer, thou swiftly," for, like a goadedelephant, he might not bear to look behind. Soon Rama wasfar away, beyond the sight of men gazing at the car s track.Then Dasharatha turned to Kaikeyl and cursed her withdivorce from bed and home, and seeing the city with emptystreets and closed stalls, "Take me speedily to Rama smother,Kaushalya s chamber; only there may I find any rest."\Rama and Sita and Lakshman go into ExileLDriving fast for two days, Rama reached the boundary of[Koshala, and, turning back toward Ayodhya, bade farewellito land and people. best of cities," said he, Isay itIto thee and to the deities that guard and dwell with thee :thee and[returning from my forest home, my debt paid off,Imy father and my mother I will see Thenagain." theylleftKoshala, rich in wealth and kine and Brahmans, and[passed through other smiling lands until theyreached the(blessed Ganga, crystal clear, resorted to by every creature,lhaunted by gods and angels, sinless and sin-destroying.[There Guha, king of Nishadha, greeted them and fed theirhorses and kept guard over them all night, and when the[dark cuckoo s note and the peacock s cry were heard atThen Rama askedIdawn he sent for a splendid ferry-boat.starch-paste, and he and Lakshman dressed their hairJforin matted locks, after the fashion of hermits dwelling inIthe forest. Rama said farewell to Guha, and Su mantra the[charioteer he bade go back to Ayodhya, though he prayedIto 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 fartherbank and ate boar s flesh slain by Rama and Lakshman;45

"""There"Myths of the Hindus f Buddhistsand those two brothers vowed to protect Sita and eachother, whether in solitude or amongst men. Lakshmanshould walk in front, then Slta, and Rama last.Theytalked also of Ayodhya, and Rama, fearing Kaikeyi s evilheart, would have Lakshman return to care for Kaushalya;and he railed against Kaikeyl and somewhat blamed hisfather, swayed by a woman s will. But Lakshman comfortedhis brother so that he wept no more. Thou shouldst nothe said,grieving Slta and me ; and, O Rama,can no more live without thee than a fish taken out ofgrieve,"Iwater without thee I do not wish to see my father, norSatrughna, norSumitra, nor Heaven itself." Then Ramawas comforted, and slept with Slta under the banyan-tree,while Lakshman watched.Next day they reached the holy place where Ganga joinswith Jamna at Prayag there ; they came to the hermitageof Bharadwaja, guided by the wreathing smoke of hissacrificial fire, and they were welcome guests. Bharadwajacounselled them to seek the mountain of Chitrakuta, tenleagues from Prayag.is a fit abode for thee," hesaid, graced with many trees, resounding with the criesof peacocks, and haunted by great elephants. There areherds of elephants and deer. Thou shalt range the woodswith Slta, and shalt delight in rivers, meadows, caves, andsprings, in the cries of cuckoos and the bellingof thedeer, and in pleasant fruits and Then he roots."taughtthem how to come there, crossing the Jamna and passingthe great banyan-tree Shyama, the Dusky, and thence bya fair sandy road through the Jamna forests.So Rama and Slta and Lakshman took leave ofBharadwaja and crossed the Jamna by a raft, and cameto Shyama. Immediately on arrival there, Slta prayedto Jamna, vowing many offeringsof kine and wine

Dasharatha sGrief ^P Deathfor Rama s safe return. To Shyama Slta also prayed,saluting him with folded hands "O : great tree, I bow tothee. May my lord s vow be all fulfilled, and we againbehold Kaushalya and Sumitra." Then as they went alongthe forest path, Slta, seeing trees and flowers unknown,asked Rama many questions, as of their names andvirtues; and Lakshman brought her flowers and fruits tojpleasure her; and the rippling streams, and the cries ofj cranes and peacocks, and the sight of elephants andmonkeys delighted her.Dn the second day they reached the Chitrakuta mountain,ivhere was the hermitage of Valmiki. Greeted by thatishi, Rama told him all that had befallen. Then Lakshnanfetched divers sorts of wood, and those brothers}uilt a goodly house with doors and thatched with leaves.Then Lakshman slew a deer and cooked it, and Ramanade ritual offeringsto the divinities of that very place,md after communion with the deities he entered the wellvroughtthatched house with Slta and Lakshman, and.hey rejoiced with happy hearts and cast off grieving for\yodhya.DasJiarathds Grief and DeathVIeanwhile Ayodhya was a place of grief and mourning,On the fifthday ofwithout comfort for king or people.lama s exile, just when Kaushalya for a moment yieldedto her sorrow and reproached her lord, there came intoDasharatha s mind a recollection of a sin committed in a>ast life by means of an arrow-finding-its-mark-by-soundwhich sin now bore the fruit of exile and death.Remembering this sin, he told Kaushalya the same nightlow it had been committed :I was then so skilled a bowman as to earn the name of47

"Myths of the Hindus ^f Buddhistsone who, aiming by sound alone, can hit the mark. Thou,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 bythe wind and rain, the hills were hidden by the heavyshowers. On such a pleasant dayI went forth to huntby the river Sarayu, and there I heard a sound like thefilling of a water-jar or the roaring of an elephant.Then I shot an arrow in the direction of the sound, for itwas dark, so that nothing could be seen. Then I heardmoans and cries, and I found a hermit by the bank, piercedby my shaft ;he told me of his estate and bade me seekhis aged parents in the hermitage near by, and therewithdied, and I lamented him. Then Isought his father andhis mother, who were anxious in mind because of his delay,and confessed to them my deed ;and the rishi, who by hiscurse might have burned me to a cinder, spared my lifetold him all that had befallen. But whenbecause I freelythe funeral pyre was ready, and those aged ones, calledby a vision of their son, burned their bodies with his uponthe pyre, they twain cursed me with a lesser curse, thatin the end I should meet my death by grieving for a son.or evilThou knowest, gentle lady, that the fruit of goodactions is reaped by the doer thereof. Childish is anyonewho does any action not considering consequences He!that fells a mango grove and waters other trees may hopefor fruit when he beholds the flower ;but when the seasonfor fruit cometh he will grieve So is it now with me ! : ;1 die of grieffor Rama s exile. I scarcely see thee, mysenses are no longer keen ; I am like a smoking lampO thatRama,burns low when there is but little oil remaining.O Kaushalya, O unhappy Sumitra, O cruel Kaikeyi I "Thus lamenting, Raja Dasharatha died.4 s

i himIimight|envoysIDasharatha s Grief ftP DeathWhen news of thisspread abroad next day Ayodhya wasplunged in deeper grief, for in a ^kingless country allgoes amiss, rain does not fall, there are no rejoicings, norprosperity, nor safety a ;kingdom without a kingis like ariver without water, a wood without grass, a herd of kinewithout a keeper ;a kingis father and mother, and compasseththe welfare of all men and creatures.Consideringthus, the palace officers and family priests took counsel,headed by Vashishtha, to send envoys to Bharata, with amessage that he should come at once for a matter thatmight not be delayed; but these envoys should not tellanything of Rama s exile or the kings death. Ridingin well-horsed cars, those envoys, going very swiftly, reachedon 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 andnot be comforted. "Either I or Rama or Laksh-|man or the king is about to die," he said. Then theentered and were well received. Bharata inquirediif all was well with his father and mothers and brothers,land was assured that it was even so. Then the ambas-(sadors delivered their message, and Bharata told hisuncle and his grandfather, and took leave to go to Ayodhya.They conferred on him many gifts, as woollen cloths anddeer-skins and elephants and dogs and swift horses ; buthe, filled with anxiety because ofthe dreams and the veryhasty journey of the envoys, had little pleasure in the gifts,and taking with him Satrughna, he departed quickly toAyodhya.Kaikeyl s son beheld that best of cities at sunrise on theseventh day. Seeing that all was dark and silent in thatplace of sadness, and beholding many inauspicious sightsforeboding ill, Bharata entered the royal palace with a heavyD 49

"""Myths of the Hindus ^f Buddhistsheart. Not seeing his father in his quarters, he soughthis mother Kaikeyl and touched her feet. She rose fromher golden seat delighted, and asked him of his welfareand his journey. This he told her, and himself asked forthe king. "Where is that lord of men," he said, for Iwould fain touch his feet ? He is most often here withthee, but thy room and couch are empty. Is he, then, withKaushalya? Then Kaikeyl, blinded by lust of glory anddeeming that desirable for Bharata which he indeed considered evil, answered him: "Thyfather has gone theway of everything that lives. 5 Then long and sadly hebewailed, and said at last :Happy for Rama and thosewho were present when my sire yet lived, and mightperform his death-bed rites. Now, where is Rama, whoismy father, brother, and friend? I am his servant; Itake refuge at his feet. Do thou inform him that I amhere. And do thou tell me how my father died and whatwere his last words." Then Kaikeyl told him how hisfather died, and these were his last words, she said :"Blessed are they that shall see Rama and the strongarmedLakshman returning here with Slta." ThenBharata apprehended fresh misfortune, and asked hismother whither Kaushalyas son and Slta and Lakshmanhad 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 thathe would be pleased. But he was bitterly angered, andreproached Kaikeyl as Dasharatha s murderer "Like a:burning coal, born for the destruction of our race art thou,Thou didst littlewhom my father unwittingly embraced.know my love of Rama! Only for his sake it is, whocalls thee mother, that I renounce thee not. Know thatthis kingdom is too great a burden for me, and even were50

"The Regency of Bharatait not I would not receive it. Now I shall bring backRama from the forest and will serve him. But thou shaltsuffer misery in this world and the next;all that befitsthee is to die by fire, or exile, or with a cord about thy neck !Then came Kaushalya and Vashishtha and greetedBharata ; and, guided by that skilful sage, Bharata performed all his father s funeral rites, and with his motherswalked sunwise around the burning pyre, and after ten daysmourning gathered up the ashes. Then, as he still grievedout of all measure, Vashishtha counselled him, discoursing1of the birth and death of beings and the pairs thatappertain to every creature. Thus comforted, those chiefsof men held up their heads again, like Indra s shiningbanner stained by sun and rain.The Regency of BharataOn the fourteenth day the ministers requested Bharata totake his seat upon the throne ;but he refused, and gaveorders to prepare an expedition to goin search of Rama.When all was ready he mounted a car and set out on theway ;with him went six thousand other cars, and athousand elephants, and a hundred thousand cavalry, andmen of rank, and citizens, as merchants and traders,potters and weavers and armourers, goldsmiths andwashermen and actors, and beside these many learnedmen and well-respected Brahmans.Passing through Guha s realm, the host was entertainedby him, and again by Bharadwaja at Prayag. One wordBharadwaja spoke to Bharata. "Thou shoulclst notblame Kaikeyl,"he said. "This exile of the kingis forthe good of men and gods and asuras and hermits."1"The pairs,"i.e. the pairs ofopposites, pleasure, pain, &c., inseparablefrom life.51

"For""Myths of the Hindus & BuddhistsFrom Prayag the mighty host marched on to Chitrakuta,and came to Rama s hermitage. Then Bharata advancedalone, and fell at his brother s feet. This was the fashionof Rama : he sat in the leaf-thatched house, crowned withmatted locks and clad in a black deer s skin ;like a flamehe was and lion-shouldered, mighty-armed and lotuseyed;lord of this sea-girt world he seemed, like to theever-living Brahma; and by his side were Lakshmanaand Slta. Then Bharata wept to see his brother thus, whowas used to royal state. But Rama raised him from theground and kissed his head and asked him of Dasharathaand his own well-being. Then Bharata related all thathad come to pass, and prayed Rama to return to Ayodhyaand rule ;but Rama would not. How can I, commandedby my father and mother to dwell in the forest, do anyotherwise ? Thou shouldst rule, in accordance with hiswill ;thou shouldst not blame Kaikeyi, for obedience isthe duty alike of sons and wives and disciples, nor is amother s wish less binding than a father s." ThenBharata answered: the "Ifkingdom is mine,I have theright to bestow it upon thee ;do thou acceptit." ButRama would not consent to this, nor be moved by anyargument, whether of Bharata, or of his mother, or ofVashishtha, or of any of that host. Then Bharata prayedRama for his golden sandals, and, bowing down to them,vowed thus : these fourteen yearsI shall dwell as ahermit without the walls of Ayodhya, making over to thysandals 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 resentmentagainst Kaikeyi, but be kindly toward her; this bothmyself and Slta pray52thee." Then Bharata walked sun-

"TheThe Forest Lifewise about Rama, and, placing the sandals on an elephant,took them back to Ayodhya, followed by all that host ofmen. There he installed the sandals on the throne, and,living in retirement, carried on the governmentminister.as theirNow, for two reasons, Rama would no longer dwell atChitrakuta :first, inasmuch as hosts of rakshasas, out ofhatred of him, annoyed the hermits of that place; and,secondly, because the host of men from Ayodhya hadtrampled and defiled the place; and, moreover, it reminded him too sharply of his brother s grief and thecitizens and queen-mothers. He went, therefore, withSita and Lakshman toward Dandaka, and enteredthatdeep forest like the sun that is hidden by a mass of clouds.The Forest LifeRama and Sita and Lakshman wandered through theforest, welcome guests at every hermitage. The greatsages dwelling in the hermitages also complained againstthose devilish rangers of the night, and besought Rama sprotection against them, which he freely promised ;andwhen the gentle Sita one day suggested that they shouldlay down their arms, abandoning the rule of knights forthat of saints, and ceasing from hostility even against therakshasasvery bearing of weapons changeth theRama answeredmind of those that carry them," she saidthat itmight not be, for he was pledged by knightly dutyand personal promise.So Rama dwelt in the forest for ten years, staying amonth, a season, or a year at one or another hermitage.Once a fierce rakshasa named Viradha seized Sita andwould have carried her off, but Rama and Lakshman withhuge labour slew him. Another time they met a mighty53

Myths of the Hindus SP Buddhistsvulture ;but he was a friend, and announced himself asJatayu and a friend of Rama s father. Jatayu promisedRama his help,and to guard Slta when Rama andLakshman went abroad together.Last of all, Rama and Slta and Lakshman came to Panchavati,where stretched a fair lawn beside the river Godaveri, whosebanks were overhung by flowery trees. The waters swarmedwith fowl, throngs of deer dwelt in the woods, the cries ofpeacocks resounded, the hills were covered with good treesand flowers and herbs. There Lakshman built a spaciousbamboo house, well thatched with leaves and with a wellsmoothedfloor. Thither Jatayu also came ;and Rama, Slta,and Lakshman were contented, like the godsin Heaven.Now Rama was seated with Slta, talking to Lakshman,when there came to Panchavati a fearful and hideousrakshasi, sister of Ravana ;and when she saw Rama,immediately she desired him. Her name was Surpanakha.Refused by Rama, she sought to become Lakshman swife, and, repulsed by him, she returned to Rama andwould have slain Slta. Then Lakshman seized his swordand cut off her nose and ears, and she fledaway bleeding,till she met her brother Khara, younger brother ofRavana. His anger at her misfortune knew no bounds,and he sent fourteen rakshasas to slay those brothers andSlta and bring their blood for Surpanakha to drink. ButRama slew all those evil creatures with his arrows.Then Khara was indeed filled with furious anger, and setout himself with fourteenthousand rakshasas, every oneshape-shifters, horrible, proud as lions, big of mouth,courageous, delighting in cruelty. As this host drove onmany evil omens befell ;but Khara was fey and not to beturned aside from what he deemed a small matter to slaythree human beings.54

Ravana sWrathRama, perceiving the oncoming host, sent Lakshman withSita to a secret cave, and cast on his mail, for he wouldof the air andfight alone; and all the gods and spiritscreatures of heaven came to behold the battle. Therakshasas came on like a sea, or heavy clouds, andshowered their weapons upon Rama, so that the woodgodswere afraid and fled away. But Rama was notafraid, and troubled the rakshasas with his marrowpiercingshafts, so that they fled to Khara for protection.He rallied them, and they came on again, dischargingvolleys of uprooted trees and boulders. It was in vain ;for Rama, alone and fighting on foot, slew allthe fourteenthousand terrible rakshasas and stood face to face withKhara himself. A dreadful battle was theirs, as if betweena lion and an elephant the air was dark;with flying shafts.At last a fieryarrow discharged by Rama consumed thedemon. Then the gods, well pleased, showered blossomsupon Rama, and departed whence they came. And Sitaand Lakshman came forth from the cave.Ravana s WrathBut news of the destruction of the rakshasas was brought toRavana, and he who brought the news advised Ravana tovanquish Rama by carrying Sita away. Ravana approvedthis plan, and sought out the crafty Marlcha to further hisends. But Marlcha advised Ravana to stay his hand fromattempting the impossible, and Ravana, being persuadedfor that time, went home to Lanka.Twenty arms and ten heads had Ravana : he sat on hisgolden throne like a flamingfire fed with sacrificialofferings. He was scarred with the marks of many woundsreceived in battle with the gods; of royal mien andgorgeously apparelled was that puissant and cruel rakshasa.55

"Thou"Myths of the Hindus SP BuddhistsHis wont was to destroy the sacrifices of Brahmans andto possess the wives of others not to be slain by gods orghosts or birds or serpents.Now Surpanakha came to herbrother and showed her wounds, and told him of Rama andSita, and taunted him for unkingly ways in that he tookno revenge for the slaughter of his subjects and his brother ;then she urged him to bring away Sita and make her hiswife.So he took his chariot and fared along by the seato a great forest to consult again with Maricha, who dweltthere in a hermitage practising self-restraint.Maricha counselled Ravana not to meddle with Rama.wouldst get off easily,"he said, if Rama,once angered, left a single rakshasa alive, or heldhis hand from destroying thy city of Lanka." ButRavana was fey,and boasted that Rama would be an easyHe blamed Maricha for ill-will toward himself, andprey.threatened him with death. Then Maricha out of fearconsented, though he looked for no less than death fromRama when they should meet again. Then Ravana waspleased, and, taking Maricha in his car, set out for Rama shermitage, explaining how Sita should be taken by a ruse.The Golden DeerMaricha, obedient to Ravana, assumed the form of a goldendeer and ranged about the wood near Rama s hut : itshorns were liketwin jewels, its face was piebald, its earslike two blue lotus-flowers, its sleek sides soft as the petalsof a flower, its hoofs as black as jet,its haunches slender,its lifted tail of every colour of the rainbow a deer-formsuch as this he took ! His back was starred with goldand silver, and he ranged about the forest lawns seekingto be seen by Sita. And when she saw him she wasastonished and delighted, and called to Rama and Laksh-

The Death of Marlcha 56

The Golden Deerman, and begged Rama to catch or kill the deer for her, andhim to the chase. Rama,she urgedtoo, was fascinated by thesplendid deer. He would not heed Lakshman s warningthat it must be a rakshasa disguised."All the more, then,must I slay it," said Rama, "but do thou watch over Sita,staying here with the Igood Jatayu. shall be back againin a verylittle while, bringing the deer-skin with me."Now vanishing, now coming near, the magic deer ledRama far away, until he was wearied out and sank uponthe ground under a shady tree ;then itappeared again,surrounded by other deer, and bounded away.drew his bow and loosed an arrow that pierced itsBut Ramabreast,on theso that itsprang high into the air and fell moaningearth. Then Marlcha, at the point of death, assumed his ownshape, and remembering Ravana s command, he bethoughthim how to draw Lakshman also away from Sita, and hecalled aloud with Rama s voice, "Ah, Sita! Ah, Lakshman." At the sound of that awful cry Rama was struckwith nameless fear, and hurried back to Panchavati, leavingMarlcha dead.Now Sita heard that cry,and urged Lakshman to go toRama s help, upbraiding him with bitter words; for heknew Rama to be unconquerable, and himself was pledgedto guard Sita from all danger. But she called him amonster of wickedness, and said that he cared nothing forRama, but desired herself ;and he might not endure thosewords, and though many an ill omen warned him, sheforced him thus to go in search of Rama. So he bowedto her and went away, but often turning back to glance atSita, fearing for her safety.57

"Mythsof the Hindus ^f BuddhistsSlid StolenNow Ravana assumed the shape of a wandering yogi ;carrying a staff and a beggar s bowl, he came towards Sitaall alone for Rama to come back. The forestiwaitingknew him : the very trees stayed still, the wind dropped,the Godaven flowed more slowly for fear. But he cameclose to Sita, and gazed upon her, and was filled with evillongings ;and he addressed her, praising her beauty, andjasked her to leave that dangerous forest and go with him :to dwell in palaces and gardens. But she, thinking him aBrahman and her guest, gave him food and water, andanswered that she was Rama s wife, and told the story oftheir life; and she asked his name and kin. Then henamed himself Ravana and besought her to be his wife,and offered her palaces and servants and gardens. Butshe grew angry beyond all measure at that, and answered :I am the servant of Rama, lion amongst men, immovable as any mountain, vast as the mighty ocean, radiantas Indra. Wouldst thou draw the teeth from a lion smouth, or swim the sea with a heavy stone about thyneck? As well mightst thou seek the Sun or Moon asme ! Little like is Rama unto thee, but different as is alion from a jackal, an elephant from a cat, the oceanfrom a tiny stream, or gold from iron.Indra s wife thoumightst carry off, and live; but if thou takest me, thewife of Rama, thy death is certain, and I, too, shall surelydie." And she shook with fear, as a plantain-tree isshaken by the wind.But Ravana s yellow eyes grew red with anger and the peaceful face changed, and he took his own horrid shape, ten-facedand twenty-armed; he seized that gentle thing by the hairand limbs, and sprang into his golden ass-drawn car, and58

""andSitaStolenrose up into the sky. But she cried aloud to Lakshman and"to Rama. And O thou forest and flowery trees," she cried,and thou Godaveri, and woodland deities, and deer, andbirds, I conjure you to tell my lord that Ravana has stolenme away."Then she saw the great vulture Jatayu on a tree, and prayedhim for help he woke from;sleep and, seeing Ravana andSita, spoke soft words to the rakshasa, advising him toleave his evil course. Jatayu warned him that Rama wouldsurely avenge the wrong with death, while I livethou shalt not take away the virtuous Sita, but I will fightwith thee and fling thee from thycar." Then Ravan, withangry eyes, sprang upon Jatayu, and there was a deadlybattle in the sky; many weapons he showered on Jatayu,while the king of birds wounded Ravana with beak andtalons. So many arrows pierced Jatayu that he seemedlike a bird half hidden in a nest; but he broke with hisfeet two bows of Ravana s, and destroyed the sky-faringcar, so that Ravana fell down on to the earth, with Sita on hislap.But Jatayu by then was weary, and Ravana sprang upagain and fell upon him, and with a dagger cut away hiswings, so that he fell down at the point of death. Sitasprang to her friend and clasped him with her arms, buthe lay motionless and silent like an extinguished forest fire.Then Ravana seized her again and went his way across thesky.Against the body of the rakshasa she shone like goldenlightning amidst heavy clouds, or a cloth of gold upon asable elephant. All nature grieved for her: the lotusflowersfaded, the sun grew dark, the mountains wept inwaterfalls and liftedup their summits like arms, thewoodland deities were terrified, the young deer shedtears, and every creature lamented. But Brahma, seeingSita carried away, rejoiced, and said, "Our work is59

Myth sof the Hindus & Buddhistsaccomplished now," foreseeing Ravana s death. Thehermits were glad and sorry at once :sorry for Sita, andglad that Ravana must die.Now, as they drove through the sky in such a fashion Sitasaw five great monkeys on a mountain-top, and to themshe cast down her jewels and her golden veil, unobserved!of Ravana, as a token for Rama. But Ravana left behindthe woods and mountains, and crossed the sea, and cameto his great city of Lanka l and set her down in an innerroom, all alone and served and guarded well. Spies weresent to keep a watch on Rama. Then Ravana returnedand showed to Sita all his palace and treasure andgardens, and prayed her to be his wife, and wooed her in;every way ;but she hid her face and sobbed with wordlesstears. And when he urged her again she took a blade ofgrassand laid it between Ravana and herself, and prophesiedhis death at Rama s hands and the ruin of all rakshasas,and utterly rejected him. Then he turned from prayer tothreats, 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 Sita, jlike a sinking ship, or a doe amongst a pack of dogs.Rama s IVrathNow Rama, returning from the chase of Marlcha, washeavy-hearted ; meeting Lakshman, he blamed him much;for leaving Sita. The jackals howled and birds cried asthey hurried back. As they came near to the hermitagethe feet of Rama failed him, and a trembling shook hisframe; for Sita was not there. They ranged the grovesof flowering trees, and the river banks where lotus-flowers ;were open, and sought the mountain caves, and asked the601Lanka, according to the usual view, Ceylon.

HinHHHHH^HHB9^HHHHH9HKH^H!HHHRavana fighting with Jatayu 60

Rama sWrathriver and the trees and all the animals where Slta was.Then Rama deemed that rakshasas had eaten her, takingrevenge for Khara. But next they came to where Jatayuhad fought with Ravana, and saw the broken weaponsand the car and the trampled ground and Rama raged;against all beings, and would destroy the very heavensand earth, unless the gods gave back his Slta. Thenthey perceived the dying Jatayu, and deeming him to bea rakshasa that had eaten Slta, Rama was about to slayhim. But Jatayu spoke feebly,and related to Rama allthat had befallen, so that Rama, throwing down his bow,embraced the friendly bird and lamented for his death ;andJatayu told of Ravana and comforted Rama with assurances of victory and recovery of Slta. But therewith hisspirit fled away, and his head and body sank down uponthe ground and Rama mourned over his friend ; :"Ah, Lakshmana," he said,"thiskingly bird dwelt hereand now is dead because of me:contented many years,he has given up his life in seeking to rescue Slta. Behold, amongst the animals of every rank there are heroes,even amongst birds. am I more sorry for this vulturewho has died for me than even because of Slta s loss."Then Lakshman brought wood and fire, and they burnedJatayu there with every right and offering due to twicebornmen, and spoke the mantras for hisspeedy comingto the abodes of the shining gods and that ; king of vultures, 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 farand wide ;it was but a little time before they met ahorrid rakshasa, and it was no light matter for them tocome to their above in battle with him. But he, woundedto death, rejoiced,for he had been cursed with that form61

""Myths of the Hindus & Buddhistsby a hermit until Rama should slay and set him free. \Rama andLakshman burnt him on a mighty pyre, and herose from itand, mounting upon a heavenly car, he spokeito Rama, counselling him to seek the help of the greatmonkey Sugriva and the four other monkeys that dwelton the mountain Rishyamukha. Do not thou despise!for he is !puissant, humble,that royal monkey,"he said,brave, expert, and graceful, good at shifting shapes, and;well acquainted with the haunts of every rakshasa. Doia vow of friendship;thou make alliance with him, takingbefore a fire as witness, and with his help thou shaltsurely win back Then he Sita."departed, bidding them!farewell and pointing out the way to Rishyamukha; and!they, passing by Matanga s hermitage, came to that wooded jmountain, haunt of many birds, beside the Pampa lake.Ramds Alliance with SugrivaIt was not long before Rama and Lakshman reached the;Rishyamukha mountain, where Sugriva dwelt.Now this;Sugriva lived in exile, driven from home and robbed ofjhis 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 flediaway, 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 soughtSugriva s aid. So Hanuman, considering that Sugrivaalso 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 firewith 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 other62

"The Search for Sltaintently, and neither had his fill of seeing the other. ThenSugriva told his story and prayed Rama for his aid, andhe engaged himself to overcome the monkey-chief s brother,and in return Sugriva undertook to recover Slta. He toldRama how he had seen her carried away by Ravana, andhow she had dropped her veil and jewels, and he showedthese tokens to Rama and Lakshman.but Lakshman said :Rama knew them,I do not recognize the bracelets orthe ear-rings, but I know the anklets well, for I was notused to liftmy eyes above her feet."Now, says the story, Rama fared with Sugriva to Vali scity, and overcame Vali, and established Sugriva on thethrone. Then four months of the rainy season passed away,and when the skiesgrew clear and the floods diminished,Sugriva sent out his marshals to summon the monkey host.They came from Himalaya and Vindhya and Kailas, fromthe east and from the west, from far and near, from cavesand forests, in hundreds and thousands and millions, andeach host was captained by a veteran leader. All themonkeys in the world assembled there, and stood beforeSugriva with joined hands.them toRama for Then Sugriva gavehis service, and would place them under hiscommand. best that Sugriva shouldBut Rama thoughtitissue all commands, since he best understood the orderingof such a host, and was well acquainted with the matter tobe accomplished.The Search for SitaAs yet neither Rama nor Lakshman nor Sugriva knewmore of Ravana than his name ;none could tell where hedwelt or where he kept Slta hidden. Sugriva thereforedispatchedall that host under leaders to search the fourquarters for a month, as far as the uttermost bound of any63

""Myths of the Hindus & Buddhistsland where men or demons dwelt, or sun shone.But hetrusted as much in Hanuman as in all that host together;for that son of the wind-god had his father s energy andswiftness and vehemence and power of access to everyplace in earth or sky, and he was brave and politic and ;keen of wit and well aware of conduct befitting the timeand 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 hissignet-ring to show for a sign to Slta when he shoulddiscover her.Then Hanuman bowed to Rama s feet, and departed withthe host appointed to search the southern quarter, whileRama remained a month with Sugriva expecting his!return. And after a month the hosts came back fromsearching the north and west and east, sorry and dejectedthat they had not found Slta. But the southern hostsearched allthe woods and caves and hidden places, till,at last they came to the mighty ocean, the home ofVaruna, boundless, resounding, covered with dreadfulwaves. A month had passed and Slta was not found ;therefore the monkeys sat dejected, gazing over the sea:and waiting for their end, for they dared not return tofSugriva.But there dwelt a mighty and very aged vulture namedSampati in a neighbouring cave, and he, hearing themonkeys talking of his brother Jatayu, came forth andasked for news of him. Then the monkeys related to himthe whole affair, and Sampati answered that he had seenSlta carried away by Ravana and that Ravana dwelt inLanka, a hundred leagues across the sea. Do ye repairthither," he said, and avenge the rape of Slta and themurder ofmy brother. For I have the gift of foresight,64

Kama sending his signet-ring to Slta

""Sita found in Lankaand even now ILanka."perceivethat Ravan and Sita are there inSita found in LankaThen the monkeys grew more hopeful, but when theymarched down to the shore and sat beside the heavingsea they were again downcast, and took counsel togethersadly enough. Now one monkey said he could boundover twenty leagues, and another and fifty, one eighty, andone ninety and; Angada, son of Vali, could cross over ahundred, but his power would not avail for the return.Then Jambavan, a noble monkey, addressed Hanuman, andrecalled his birth and origin, how the wind-god hadbegotten him and his mother Anjana had borne him inthe mountains, and when he was still a child he had thoughtthe sun to be a fruit growing in the sky, and sprang easilythree thousand leagues toward it; how Indra had casta bolt at him, breaking his jaw; how the wind-god inanger began to destroy the heavens and earth, till Brahmapacified him and granted him the boon that his son shouldbe invulnerable, and Indra gave him the boon of choosinghis own death. And do thou, heroic monkey, prove thyprowess now and bound across the ocean," he said, forwe look on thee as our champion, and thou dost surpassallthings in movement and in vehemence."Then Hanuman roused himself, and the monkey hostrejoiced. Swelling with pride and might, he boasted ofthe deed he would accomplish. Then he rushed up themountain Mahendra, shaking it in his wrath and frightening every beast that lived in its woods and caves. Intentupon achieving a hard task, where no friend could helpand no foe hindered, Hanuman stood with head upliftedlike a bull, and praying to the sun, to the mountain wind,E 65

Myths of the Hindus & Buddhiststo the Self-create and to all beings, he set his heart in theiwork to be accomplished. He grew great, and stood, likea fire, with bristling hair, and roared like thunder,brandishing his tail ;so he gathered energy of mind and:"Ibody. will discover Slta or bring Ravana away inchains," he thought, and therewith sprang up so that thevery trees were dragged upward by his impetus and fellback again behind him. He hurtled through the air likea mountain, his flashing eyes like forest fires, his lifted taillike Sakra s banner. So Hanuman held his way across theocean. Nor, when the friendly ocean lifted up MountMainaka, well wooded and full of fruits and roots, wouldHanuman stay to rest, but, rising up, coursed through theair like Garuda himself. Then a grim rakshasl namedSinhikha rose from the sea and caught him by theshadow, and would devour him ;but he dashed into hermouth and, growing exceeding great, burst away again,leaving her dead and broken. Then he perceived thefarther shore, and thinking his huge form ill-fitted for asecret mission, he resumed his natural size and shape, andso alighted on the shore ofLanka, nor was he ever solittle wearied or fatigued.On the mountain summit Hanuman beheld the city ofLanka, girt with a golden wall, and filled with buildingshuge as cloudy mountains, the handiwork of Vishvak^rman.Impatiently he waited for the settingof thesun ; then, shrinking to the size of a cat, he entered thecity at night, unseen by the guards. Now Lanka seemedto him like a woman, having for robe the sea, for jewelscow-pens and stables, her breasts the towers upon herwalls ;and behold, as he entered in, she met him in aterrible shape and barred his way. Then Hanumanstruck her down, though gently, considering her a woman,66

Sitafound in Lankaand she yielded to him, and bade him accomplish his affair.Hanuman made his way to the palace of Ravana, toweringon the mountain-top, girt with a wall and moat. By nowthe moon was full and high, sailing like a swan acrossthe skyey sea, and Hanuman beheld the dwellers in thepalace, some drinking, some engagedin amorous dalliance, some sorry and some glad,some drinking, someeating, some making music, and some sleeping. Many afair bride lay there in her husband s arms, but Sita ofpeerless virtue he could not find; wherefore that eloquentmonkey was cast down and disappointed.Then he sprangfrom court to court, visiting the quartersof all theforemost rakshasas, till at last he came to Ravana s ownapartments, a very mine of gold and jewels, ablaze withsilver light. Everywhere he sought for Sita, and left nocorner unexplored golden stairs and painted cars and;crystalwindows and secret chambers set with gems, allthese he beheld, but never Sita. The odour of meat anddrink he sniffed, and to his nostrils there came also theall-pervading Air, and it said to him, "Come hither,where Ravana lies."Following the Air, he came toRavana ssleeping-place. There lay the lord of therakshasas upon a glorious bed, asleep and breathingheavily ; 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 fivehoodedserpents ;four golden lajmps on pillarslit his bed.Around him lay his wives, fair as the moon, decked inglorious gems and garlands that never faded. Some,wearied with pleasure, slept where they sat; one claspedher lute like an amorous girl embracing her lover another;fair one, skilled in the dance, made graceful gestures evenin her sleep; others embraced each other. There, too,07

"Mythsof the Hindus SP Buddhistswas Mandodari, Havana s queen, exceeding all others in;and Hanuman guessed sheher splendour and loveliness ;must be Slta, and the thought enlivened him, so that hewaved his arms and frisked his tail and sang and dancedand climbed the golden pillars and sprang down again, ashis monkey-nature moved him.But reflection showed his error, for he said :WithoutRama, Slta would not eat or drink or sleep or decorateher person, nor would she company with any other than he ;;this is some other one." So Hanuman ranged fartherthrough the palace, searching many a bower in vain.Many fair ones he beheld, but never Slta, and he deemedshe must be slain or eaten by the rakshasas. So he leftthe 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 Sugrivasay, 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 queenmothers,and seeing that, Sugriva, Rama s friend, will dietoo, and the monkey-queens, and Angada, and all the?monkey race 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 mustnot return unsuccessful ;better that I should starve and die.It is not right that all those noble monkeys should perishon my account. I shall remain here and search Lankaagain and again ; even this Asoka wood beyond the walls!shall be examined."Then Hanuman bowed to Rama and Slta, to Shiva, toIndra and to Death, to the Wind, the Moon and Fire, and68

Hanuman speaks with Sita:oSugriva, and praying to these with thought intent, he-anged the Asoka wood with his imagination and metwith Sita. Then he sprang from the wall like an arrow:rom a bow, and entered the wood in bodily shape. Theivood was a place of pleasure and delight, full of floweringtrees and happy animals ;but Hanuman ravagedit andbroke the trees. One beautiful Asoka tree stood alone,amongst pavilions and gardens, built round with goldenpavements and silver walls. Hanuman sprang up thistree and kept watch all about, thinking that Sita, if shewere in the forest, would come to that lovely place. Hesaw a marble palace, with stairs of coral and floors ofweak and thinshining gold, and there lay one imprisoned,as if with fasting, sighing for heavy grief, clad in soiledrobes, and guarded by horrid rakshasis, like a deer amongthe dogs or a shining flame obscured by smoke.Then Hanuman considered that this must be Sita, for shewas fair and spotless, like a moon overcast by clouds, andshe wore such jewels as Rama had described to him.Hanuman shed tears of joy and thought of Rama andLakshman. But now, while he yet sat hidden on the tree,Ravana had waked, and that lordly rakshasa came with agreat train of women to the Asoka wood. They followedtheir heroic husband like lightnings following a cloud, andHanuman heard the sound of their tinkling anklets as theypassed across the golden pavements.Hanuman speaks with SitaRavan came toward Sita, and when she saw him shetrembled like a plantain-tree shaken by the wind, andhid her face and sobbed. Then he wooed her in everyway, tempting her with wealth and power and comfort;but she refused him utterly,and foretold his death at

Myths of the Hindus ^f BuddhistsRama s hands. But Ravana waxed wood-wrath, and gavea two-month term, after which, if she yielded not, sheshould be tortured and slain ;and leaving her to the horridrakshasl guards with orders to break her will, Ravanareturned with his wives to his apartment. Then Sita,shrinking from the horrible she-demons, threatening herwith death and torture, and reviling Rama, crept to thefoot of the Asoka tree where Hanuman was hidden.Hanuman reflected that there was need for him tospeakwith Sita; but he feared to frighten her, or to attract thenotice of the guard and bring destruction on himself, for,though he had might to slay the rakshasa host, he couldnot, if wearied out, return across the ocean. So he sathidden in the branches of the tree and recited Rama svirtues and deeds, speaking in gentle tones, tillSita heardhim. She caught her breath with fear and looked upinto the tree, and saw the monkey; eloquent was he andhumble, and his eyes glowed like golden fire. Then hecame down out of the tree, ruddy-faced and humblyattired, and with joined palms spoke to Sita. Then shetold him that she was Sita and asked for news of Rama,and Hanuman told her all that had befallen and spoke ofRama and Lakshman, so that she was wellnigh as gladas if she had seen Rama himself. But Hanuman came alittle nearer, and Sita was much afraid, thinking him tobe Ravana in disguise.He had much ado to persuade herthat he was Rama s friend ;but at last, when she beheldthe signet-ring, it seemed to her as if she were alreadysaved, and she was glad and sorry at once glad to knowthat Rama was alive and well, and sorry for his grief.Then Hanuman suggested that he should carry Sita onhis back across the sea to Rama. She praised his strength,but would not go with him, because she thought she might70

""allHanutnan burns Lankafrom his back into the sea, especiallyif the rakshasasollowed them, and because she would not willingly touchmy person but Rama, and because she desired that therloryof her rescue and the destruction of the rakshasas;hould be Rama s. But do thou speedily bring Ramalither," she prayed. Then Hanuman praised her wisdomand sheind modesty, and asked for a token for Rama ;:old him of an adventure with a crow, known only to her-;elf and Rama, that had befallen long ago at Chitrakuta,ind she gave him a jewel from her hair, and sent anessage to Rama and Lakshman, praying them to rescueler. Hanuman took the gem and, bowing to Sita, madeeady to depart. Then Sita gave him another message:or Rama, by which he might know surely that Hanumanlad found her. Tell him, One day my brow-spot wasariped away, and thou didst paint another with red earththou shouldst remember this. And, O Rama, do thou:ome soon ;for ten months have passed already since Ijaw thee, and Imay not endure more than another month ;ind good fortune go with thee, heroic monkey,"shesaid.Hanuman burns LankaBut Hanuman was not satisfied with finding Sita; hedashed about the Asoka grove and broke the treesand spoiled the pavilions, like the Wind himself. Therakshasls sent messages to Ravana for help, and he, hearing that a mighty monkey was destroying his servants,sent the powerful Jambumali, bow in hand, to slay Hanumanforthwith; and, indeed, he wounded him with a sharparrow as he sat upon a temple roof, but Hanuman hurleda bolt at him and crushed him utterly. Then a host ofheroic rakshasas, led by Prince Aksha, proceededagainst

"WhoMyths of the Hindus & BuddhistsjHanuman and met their death; next Indrajit was sentagainst him, and an awful battle was joined, whereat thevery gods were amazed. He sent a million shafts againstthe monkey, but he, ranging the sky, escaped them all ;then Indrajit paused, and with concentrated mind ponderedover the true character of Hanuman, and with spiritualinsight perceived that he was not to be slain by weapons.Therefore he devised a way to bind him, and he loosed aBrahma shaft at him. Therewith Hanuman was bound,and knew the bond unbreakable, and he fell to earth ;buthe reflected that it would be well for him to converse withRavana, and therefore he struggled not, but let the rakshasasbear him off. But they, seeing him still, bound himyet closer, pitifully moaning the while, with cords andbark. But that binding was the means of his release, forthe binding power of a Brahma weaponis broken at onceif another bond is added to it. But the wily monkeygave no sign that the bonds were loosed ;and the fiercerakshasas, crying to each other,is he ? what doeshe want?" and "Kill him! burn him! eat him !"draggedhim before Ravana.Questioned by Ravana s minister, Hanuman answered thathe was indeed a monkey, come to Lanka as Rama s envoy toaccomplish his commands and to behold Ravana ;and hetold the story of Rama uptill then, and gave Ravana soundadvice, to save his lifeby surrendering Slta. Ravanawas furious and would have Hanuman slain; but thecounsellors reminded him that the punishment of deathcould not justly be inflicted upon one who named himselfan envoy. Then Ravana cast about for a fitting penalty,and bethought him to set Hanuman s tail afire. Then therakshasas bound the monkey s tail with cotton soaked inoil and set it all ablaze. But the heroic monkey cherished72

Burning ol Lanka 72

""""a secret plan ;Hanuman returns to Ramahe suffered the rakshasas to lead him aboutLanka that he might the better learn itsways and strength.Then word was taken to Slta that that monkey with whomshe had conversed was led about the streets of Lanka andproclaimed a spy, and that his tail was burning. Thereatshe grieved, and praying to the Fire, she said : As I havebeen faithful to my lord, do thou be cool to Hanuman."The Fire flamed up in answer to her prayer, and at thatvery moment Hanuman s sire blew cool between the flameand Hanuman.Perceiving that the fire still burnt, but that his tail wasicy-cold, Hanuman thought that it was for Rama s sakeand Slta s and his sire s that the heat was chilled ;and hesnapped his bonds and sprang into the sky, huge as amountain, and rushed to and fro in Lanka, burning thepalaces and all their treasures. And when he had burnthalf Lanka to the ground and slaughtered many a rakshasa,Hanuman quenched his tail in the sea.Hanuman returns to RamaThen all at once he repented of his rash deed, for he thoughtthat Slta must have died in the fire. It is a small matterto have burnt Lanka," he reflected, but if Slta has losther life I have failed altogether inmy work, and will ratherdie than return in vain to Rama." But again he thought:Itmay be that that fair one has been saved by her ownvirtue ;the fire that scorched me not has surely never hurtthat noble lady."Therewith he hastened back to the Asokatree and found her seated there, and he greeted her, andshe him, and once more they spoke of Rama, and Hanumanforetold that he would speedily rescue Slta and slay therakshasas. Then Hanuman sprang up like a wingedmountain and fared across the sea, now clearly seen, now73

"OMyths of the Hindus & Buddhistshidden by the clouds, tilling his tail and roaring likehe came to Mahendra, flourishthe wind in a mighty cavern.to see andAnd all the monkey host rejoiced exceedinglyhear him, knowing that he must have found Slta ; theydanced, and ran from peak to peak, and waved thebranches of trees and their clean white cloths, and broughtfruits and roots for Hanuman to eat. Then Hanumanreported all that he had done to Angada and Jambavan,while the monkey host sat round about the three there onMahendra s summit.When [all had been told, Angada turned to the monkeyhost and said noble :monkeys, our work is done, andthe time has come for us to return to Sugriva withoutanddelay"; they answered him: "Let usgo."ThenAngada leapt up into the air, followed by all the monkeys,darkening the sky as if with clouds and roaring like thewind; and coming speedily to Sugriva, Angada spokefirst to the heavy-hearted Rama, and gave him tidings ofSlta and praised the work of Hanuman. Then Ramatalked with Hanuman, and asked him many a question asto the welfare of the slender-waisted Slta; and Hanumantold him all, and gave her message regarding the matterof the crow and of the painted brow-spot, and showed toRama the jewel from Sita s hair entrusted to him as atoken. Rama wept at the sight of that goodly gem : itwas grief to him to behold it and not Slta herself ; buthe rejoiced to know that Slta lived and that Hanumanhad found her.Then Rama praised Hanuman as the best of servants, whohad done more even than was required of him; for aservant, merely good, does what is commanded and nomore, and a bad servant is one who does not even thatwhich his master orders. "Hanuman," he said, "has74

"""Vibhishana deserts the Rakshasasdone his work and more, and sorry am I that I cannot dohim any service in return. But affection tells of all,"andtherewith Rama embraced the self-controlled and greathearted Hanuman like a brother.and issued orders for a march of allNext, Sugriva spokethe host toward the far south to lay a siege to Lanka,while Hanuman reported to Rama all that he had learntof the strength and fortifications of the city, saying: Dothou regard the city as already taken, for I alone havelaid it waste, and it will be an easy matter for such ahost as this to utterly destroyit."Now the monkey army went on its way, led by Sugrivaand Rama, and the monkeys skipped for joy andbounded gleefully and sported one with another. Withthem went many friendly bears, ruled by Jambavan, guarding the rear. Passingover many mountains and delightfulforests, the army came at length to Mahendra, and beheldthe sea before them ;thence they marched to the veryshore, beside the wave-washed rocks, and made theircamp. They covered all the shore, like a second seabeside the tossing waves. Then Rama summoned acouncil to devise a means for crossing over the ocean,and a guard was set, and orders issued that none shouldwander, for he feared the magicof the rakshasas.Vibhishana deserts the RakshasasMeanwhile Ravana in Lanka called another council, forVictory 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 ofbears and monkeys, and he will dry the sea or bridge itand besiege us here.Do ye consider the means of protection for the city and the army thus spake Ravana to75

"From"Mythsof the Hindus & Buddhistshis counsellors.And his generals advised him to entrustthe battle to his son, Prince Indrajit, while others, asPrahasta, Nikumbha, and Vajrahanu, boasted that theyalone would swallow up the monkey army. But Vibhishana,younger brother of Ravana, advised anothercourse. "Force,"said he,"isonly to be resorted to whenother means have failed, viz. conciliation, gifts,and sowingdissension. Moreover, force avails only against such asare weak or are displeasing to the gods. What but deathcan result from a conflict with Rama, self-controlled andWhovigilant and strong with the might of all the gods ?ever thought that Hanuman should have done so much ?and from this thou shouldst be warned and yieldup Sitato her lord, to save thyself and us." And playing ahe followed his brother to his own chamberperilous part,and saluted him, and spake yet further for his welfare.the day that Sita came," he said, the omens havebeen evil : fire is ever obscured by smoke, serpents arefound in kitchens, the milk of kine runs dry, wild beastsDo thou restore Sita, lest we allhowl around the palace.suffer for sin."thy But Ravana dismissed his brotherangrily,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 tillnow usedforce to Sita was this, that Brahma, one time whenRavana had ill-used a celestial dame, laid upon him acurse that if ever again he did the like against his victim sAnd bywill his head should break in a hundred pieces.now Ravana was thin and passion-worn and weary, like a|horse spent with a long journey, and he desired to jcompassRama s death and make Sita his own. Therefore he tookj|counsel again with his generals for war, but againVibhishana opposed him, till Ravana cursed him angrily

""Alas"""Adam sBridgeas cowardly and treasonable. Then Vibhishana deemedthe time had come when he could suffer no more ofsuchinsults, and risinginto the air with his four personalfollowers, he said to Ravana that he had spoken for hiswelfare, "but the fey refuse advice, as a man on thebrink of death refuses medicine." So saying he passedthrough the sky across the sea and came to the monkeyhost, and announced himself as come to make alliancewith Rama. Most of the monkey leaders were for slayinghe werehim, for they put little faith in a rakshasa, even ifnot a disguised spy but Rama;spoke him fair, and engaged,in return for his assistance in the war, to set him on thethrone of Lanka when Ravana should have been slain."Adams Bridge"Then Hanuman and Sugriva and Rama took counsel withVibhishana how to cross the ocean, and he deemed thatRama should seek the aid and the friendship of Oceanfor the building of a bridge. This was agreed upon, andRama, spreadinga couch of sacrificial grass, lay downupon it, facing the east, with praying hands toward thesea, resolving, Either the ocean shall yield or I will die."Thus Rama lay three days, silent, concentred, followingthe rule, intent upon the ocean but Ocean answered not.;Then Rama was angered,and rose and took his bow, andwould dry up the sea and layVaruna s home bare ;and heloosed dreadful shafts at him that flamed and piercedthewaters, awakening mighty storms, distressing the ndgas andthe makaras of the sea, so that the god-hermits hauntingthe sky cried out! and Enough But Ocean!did not show himself, and Rama, threatening him, set tohis bow a Brahma arrow blest with a Brahma charm, anddrew. Then heaven and earth were darkened and the77

"O""OMyths of the Hindus ^f Buddhists/mountains trembled, lightnings flashed, and every creaturewas afraid, and the mighty deep was wrought with violent ,movement. Then Ocean himself rose from mid-sea likethe sun from Meru.Jewelledand wreathed was he and!decked with many gems, and followed by noble rivers,:such as Ganga, Sindhu, and others. He came to Ramawith joined palms and spoke him fair :Rama," said he, thou knowest that every elementhas its own inherent qualities. Mine is this, to be fathomless and hard to cross. Neither for love nor fear can Istay the waters from their endless movement. But thoujshalt pass over me by means of a bridge, and Iwill suffer;it and hold it firm." Then Rama was appeased, but theBrahma arrow waited to find its mark and might not be!restrained. Rama inquired from Ocean : "Where shall Ilet it strike?" and Ocean answered : "There is a part ofjmy 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 andburnt, and where the sea had been became a desert.Rama blessed the desert and made itThen Ocean said to Rama :Butfruitful.kind one, there is amonkey here named Nala, and he is Vishvakarma s sonand has his sire s skill. Full of energy is he, and he shallbuild the bridge across me, and I shall bear it up."ThenOcean sank again beneath the waters. But Nala said tolRama: "Ocean has spoken truth: only because thoudidst not ask me I hid my powertill 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,i|some used the measuring-rods, some bore stones; hugewas the tumult and noise of crags and rocks thrown into78

Lanka Besiegedthe sea. The firstday fourteen leagues were made, andon the fifthday the bridge was finished, broad andelegant and firm like a line of parting of the hair onOcean s head. Then the monkey host passed over,Rama and Lakshman riding upon Sugriva and Angada.Some monkeys went along the causeway, others plungedinto the sea, and others coursed through the air, and thenoise of them drowned the sound of the ocean waves.Lanka BesiegedDreadful were the omens of war that showed themselves :the earth shook, the clouds rained blood, a fiery circle fellfrom the sun. But the monkeysroared defiance at therakshasas, whose destruction was thus foretold. ThenRama, beholding Lanka towering up to pierce the heavens,built by Vishvakarma, wrought, as it were, of mind ratherthan matter, hanging in the sky like a bank of snow-whiteclouds, was downcast at the thought of Slta prisonedthere ; but he arrayed the host of bears and monkeys andlaid siege to Lanka.Meanwhile Ravana s spies, sent inmonkey shape to gathernews, brought tidings thereof to Lanka, and, advising himof Rama s resistless power, counselled that Slta should besurrendered ;but Ravana was enraged, and drove thespies away disgraced, and sent others in their place, butever with the same result. No help was there, then, butto give battle or yield up Rama s bride; but Ravana tookcounsel first to betraySlta to his will. He told her thatthemonkey host had been dispersed and Rama slain,and a rakshasl came in,bringing the semblance of Rama shead and bow, and Slta knew them, and was grieving outof all measure, and crying aloud with many lamentations,and she prayed Ravana to slay her by Rama s head that79

"VictoryMyths of the Hindus & Buddhistsshe might follow him. But therewith came in a messengerfrom the rakshasa general calling Ravana to the battle,and he turned to the field of war ;and when he left, thehead and bow immediately vanished, and Slta knew themto have been but counterfeits and vain illusions.Rama WoundedNow Vibhishana s four rakshasa followers had spied onLanka, and knew the disposition of Ravana s forces ;andRama 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 westernjgate, guarded by Mahaparshwa Hanuman at;the southern!gate, guarded by Prince Indrajit; and himself attacked;the north gate, guarded by Ravana. Then Rama sentAngada as an envoy to Ravana, challenging him to thefight; but Ravana, forgetting the respect due to anjenvoy, would have slain him and I; Angada sprang awayand broke the palace roof, and returned to Rama. Thenjthe monkeys advanced in order and swarmed about thewalls, flooding the moat and striking terror into thehearts of the rakshasas ; scaling parties climbed the wallsand battered down the gates with trees and stones,!shoutingfor Rama and for "Sugriva The ! 1rakshasas sallied forth in turn with horrid trumpeting^and joined in battle with the monkeys, and all the air was;filled with the noise of fighting,and terrible confusionarose of friend and foe and man and beast, and the earthwas strewn with flesh and wet with gore. Thus an equalbattle raged till evening but the rakshasas waited for the;night, and eagerly desired the setting of the sun, for nightis the rakshasas time of strongest might. So night fell,;and the demons ranged, devouring monkeys by thousands,j80

"Rama WoundedThen those of Rama s party rallied and for a time prevailed, and Indrajit was beaten back. But he, resortingto his magic, became invisible, and showered deadlywounding arrows upon Rama and Lakshman; fighting incrooked ways, he bound them fast so that they fell helplessto the ground, covered with a thousand wounds.Sugriva, Hanuman, Vibhishana, and all the leaders of themonkeys stood round about those wounded heroes withtear-filled eyes but ; Indrajit, unseen of any save his uncleVibhishana, rejoiced, and let fly many a shaft that woundedHanuman and Nila and Jambavan. Then Indrajit returnedto Lanka as a victor, and his father welcomed him ;andfor a while the fighting ceased.Now Vibhishana rallied the frightened monkeys, andcomforted Sugriva, saying: This is no time for givingway to grief.Rama is not dying. Do thou gather theforces and inspire them with fresh hope."But themonkeys were panic-stricken,and ifeven a straw movedthey deemed it to be a rakshasa. And Ravana meanwhile,taking Slta on his car, showed to her Rama and Lakshmanlying on the field, senseless and pierced with many arrows,wounded and lying in the dust ;and she deemed themto be dead, and wailedbut Ravana brought her back toLanka.Meanwhile Rama came to himself, and seeing Lakshmanseeming to be dead, he made great lamentation, andpraising what the monkeys had done, though unsuccessful,he gave them leave to go whither they would across thebridge and seek their homes. And Vibhishana, too, hadno 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 thatby the Milky Ocean, and can restore the dead toFSi

"Mythsof the Hindus & Buddhistslife, "and let the Wind-god s son go thither for it,"hesaid.The Coming of GarudaBut as he spoke a stormy wind arose, lashing the sea andshaking the very mountains, and suddenly the monkeysbeheld Garuda sailing through the air like a flamingfire.As Garuda came nigh, the arrows fell from the woundedheroes like frightened serpents darting away ;and whenhe bent in salutation and touched their faces with hishands, the sons of Dasharatha were healed, and they cameto their former strength and radiance, and more. ThenRama 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 thouwert bound by the magic shafts of Indrajit. Now thoushouldst take warning how the rakshasas fight withcunning and magic, and thou shouldst never trust themin the field. I take :my way thou needst not wonderhow friendship came to be between us ;thou shalt knowall after the battle is achieved. Surely thou shalt slayRavana and win back Slta." With this Garuda, embracing 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 Lakshmanrestored to life and power, began to roar and frisked theirtails; drums and kettledrums were struck, and seizingtrees, hundreds and thousands of monkeys advanced againupon the gates of Lanka. The rangers of the night issuedforth under Dhumraksha(" Grey-eye and there was a"),deadly onset. The monkeys bit and tore and fought withtrees and stones, and the rakshasas killed and wounded themwith arrows and cleft them with their axes and crushed82

Heavy Fightingthem with their maces. Then seeing the monkeys hardbeset, Hanuman, seizing a heavy rock, advanced on Dhumraksha, and, casting it down upon his car, crushed it todust; then Hanuman laid about him lustily,and armedwith a mountain-top he rushed on Dhumraksha again.But the rakshasa brought down his mace on Hanuman shead and wounded him sore; then Hanuman, heedless ofthe wound, let the fly mountain-top at Dhumraksha, andcrushed him to the ground like a falling hill. Seeingtheir leader slain, the rakshasas retired.Heavy FightingShort was the peace ere Ravana sent out another leader ofthe rakshasas, the deadly Thunder-tooth ; him Angadamet as he drove the monkey host before him, piercingfive 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. ThenRavana was somewhat shaken and foreboded ill, but hesent for Prahasta ("Long-hand"),his foremost general;and he gathered another host, and sallied forth upon asplendid car by the eastern gate, accompanied by hiscounsellors, Man-slayer and Noisy-throat and Tall. Thatencounter was the death of many hundred rakshasas andmonkeys, and the occasion of many a deed of heroism.Prahasta from his shining car sped thousands ofmonkeyslayingshafts, and a very river of blood flowed betweenthe opposing hosts. Then Nila, Agni s son, brandishingan uptorn tree, rushed on Prahasta ;but he wounded themonkey with showers of arrows. At last his bow wasshattered in the conflict, and the twain fought hand tohand, with tooth and nail. Then Prahasta struck Nila a83

Myths of the Hindus & Buddhistsdeadly blow with his mace, and Nila flung a tall tree atPrahasta s breast ;but he lightly avoided that and rushedon Nila. Then Nila flung a mighty crag at the rakshasa,shattering his head, so that he fell slain. The rakshasahost drew back; like water rushing through a brokendyke, they melted away and entered Lanka, stricken withgrief and fear.Ravana was inflamed with wrath to learn of Prahasta sdeath, and his heart sank, but he boasted that he wouldhimself destroy Rama and Lakshman with a thousandshafts, and mounted his own shining car and led arakshasa host against the monkeys he seemed like the;Destroyer himself, accompanied by ghosts and fleshdevouringmonsters with burning eyes. Big-belly andGoblin and Man-destroyer and Three-heads, fighters withmountain-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 advancedto fightalone. Then firstSugriva hurled a mountain-topat him, but Ravana severed it with his golden shafts, sothat it fellvainly to the earth, and he sped a deadlyflaming shaft at the monkey-king that bore him to theground groaning with pain.Then other monkey-chiefstogether rushed at Ravana, but these in like fashion hedestroyed, so that they cried to Rama for help.Lakshmanprayed for that battle, and Rama granted him, and hetook the field ;but already Hanuman was pressing Ravanahard, so that he cried: "Well done, monkey; thou art afoe in whom Imay Therewith he struck therejoice."Wind-god s son a heavy blow so that he shuddered andfell back, and Ravana turned to fight with Nila. But theon to Ravana sFire-god s son, flaming with anger, sprangcar and darted like fire from point to point ;84and Ravana s

Pot-ear Awakenedeart sank, but he took a deadly shaft and aimed at Nila,and laid him low, at the very point of death. But thenLakshman took up the battle, and showers of arrows wereloosed by either hero, so that both were sorely wounded ;and a flaming dart struck Rama s brother down. ThenRavana seized him; but he that could raise Himalayacould not lift Lakshman from the ground, for he remembered that he was a very part of Vishnu himself, and hestayed immovable. Then Hanuman returned and struckthe rakshasa king a staggering blow so that he fell back,senseless and bleeding, on the platform of his car ;andHanuman lifted Lakshman easily and bore him away toRama. Nor was it long before both Ravana and Lakshman came to their senses; and Rama, mounted uponHanuman s back, engaged in a dreadful battle with theking of Lanka. Rama destroyed his car, and woundedRavana with bolts, and cut his crown atwain with a fierydisc, and struck him with an arrow, so that he grew weakand faint; then, sparing his life, he sent him back toLanka, saying:"Thou hast accomplished deeds ofheroism, and I see thee faint; do thou retire to Lankanow, for thou shalt feelmy power in another Sobattle."the generous Rama spared his foe, and all the gods andquarters and the seas and creatures of earth rejoiced tosee the rakshasa king cast down,Pot-ear AwakenedNow 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 togorge, and then sleep again. But he was the hardestfighter and the very best of the rakshasas in battle; andnow he had already slept nine months, when Ravana sent85

"Myths of the Hindus @P Buddhistsa host to waken him. They found him sleepingcave ;in hishe lay like a mountain, drunk with sleep, and vastas Hell, his rank breath sweepingall before him, smellingof blood and fat. The rakshasas made ready for himheaps of deer and buffaloes, steaming rice and jars ofblood, mountains of food piled up as high as Meru ; thenset about to wake him. They winded conchs and shoutedand beat on drums, so that the very birds in the sky felldead of fear; but Pot-ear slept the harder, and therakshasas could hardly stand against the tornado ofbreath. Then they girded their cloths the tighter, andten thousand of them yelled together, and struck heavyblows at him with logsof wood, and beat a thousandkettledrums at once. Then they waxed angrier, and setthemselves to work in earnest ;some bit his ears, somepoured a thousand pots of water in them, some woundedhim with spears and maces, and some drove a thousandelephants against him. Therewith at last he woke, andyawned, and yawned again, so that a very storm wasraging; and the pangs of hunger assailed him, and helooked about for food. Then he beheld the feast, and fellto heartily, and ate and drank ;and when the rakshasasthought him filled, they stood around him and bowed, andinformed him of all that had befallen, and prayed his help.Then he, already half asleep again, roused himself, andboasted that he would regale the rakshasas with anabundant feast of monkey flesh and blood ;and myselfshall swill the blood of Rama and Lakshman," said he.So Pot-ear bathed, and, going to his brother, bade himtake heart. He drank two thousand flasks of wine, andmarched out like a moving mountain, clad in golden mail,to attack the monkeys. The monkeysfled in terror, butPot-ear caught them and rushed about devouring them86his

Rakshasa Successesby handfuls, so that the blood and fat dripped from hismouth. Then Rama, with Hanuman and Angada andother brave monkeys, fell on him with trees and mountaintops,swarming round him like clouds about a mountain;and Pot-ear, half asleep as yet, began to rouse himself andfight in earnest. Hanuman, from the sky, cast down themountain-peaks on him; but he swallowed twenty andthirty monkeys at a mouthful, and slew them by hundredsat every stroke, and wounded Hanuman, and raged fromside to side.Pot-ear SlainThen Pot-ear sped a second deadly shaft at Hanuman;but he caughtit and broke it with his hands, and all themonkeys shouted, so that the rakshasa was daunted andturned away. But therewith Pot-ear flung a mountain-topand struck Sugriva down, and he lifted him and carriedhim away. The monkeys were scattered and their king aprisoner. But Sugriva roused himself and turned onPot-ear and wounded him and got away; and the battlewas joined again, and Lakshman fought against therakshasa. Then Rama took up the battle, and woundedhis foe with many shafts, and shot away an arm, destroying a hundred monkeysin its fall. Then with a secondshaft he cut away the other arm, and with two keen-edgeddiscs he cut away the demon s legs,and with a shaft ofIndra he struck away his head; and he fell like a greathill and crashed down into the sea, and the gods andheroes rejoiced.Rakshasa SuccessesThen Ravana grew ever more heavy of heart ;but Princecame to his father and vowed toslay Rama andIndrajit8?

"Mythsof the Hindus & BuddhistsLakshman that day, and he sallied forth. But first heoffered libations unto Fire, and sacrificed a goat ;and thebright, smokeless Fire-god, with his flickering tongue,rose up to take the offering,and he bestowed a Brahmaweapon on Indrajit, and blessed his bow and car withcharms. Armed with that weapon, Indrajit slew countlesshostsof monkeys, and laid low Sugriva and Angada andJambavan and Nila and other chiefs, but himself remainedinvisible. Then Rama, seeing him thus weaponed andunassailable, counselled a semblance of defeat. Andreturned victorious to Lanka.IndrajitHanuman fetches Healing HerbsThen Vibhishana and Hanuman ranged the field, beholdingthousands of slain and wounded, a horrid sight and grim ;and they came nigh to the king of bears, Jambavan, andasked if he yet lived. He answered faintly, recognizingVibhishana 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 tothe Wind-god s son :Do thou labour for this host of bears and monkeys, foronly thou canst save them. Thou shalt bound over thesea, and reach Himalaya, king of mountains, and bringthence the four life-giving herbs that grow on him,and return forthwith with healing for the monkeyhost."Then Hanuman roared and sprang ;and he passed acrossthe sea and over hills and woods and rivers and cities tillhe came to Himalaya and beheld its hermitages. Heranged the mountain, but the herbs were hidden fromhim ;and angered and impatient, Hanuman rooted up thewhole mountain and sprang with it into the air and88

"""Ravana s Son is Killedreturned to Lanka, welcomed byall the host. And theslain and wounded monkeys rose up whole, as if fromrestful healed sleep, by the savour of the four medicinalherbs. But all the slain rakshasas had been cast into thesea. Then Hanuman took the mountain-peak again toHimalaya and returned to Lanka.Now Sugriva, perceiving that few rakshasas lived toguard the city, stormed the gates, and a host of monkeysbearing flaming brands entered and burnt and ravaged her.The second night had now come on, and the burning cityglowed in the darkness, like a mountain blazing withforest fires. But Ravana sent out a host against themonkeys time and again. First Kumbha and Nikumbhaled the rakshasas, and were slain in deadly battle ;thenMaharaksha, son of Khara, in turn was slain, and Indrajitwent out again. He fought invisible as ever, and sorelywounded Rama and Lakshman. Then Indrajit retired,and came forth again, riding on a car with an illusorymagic figure of Slta ;and he rode up and down the field,holding her by the hair and striking her, and he cut herdown in the sight of all the monkey host. Hanuman,believing in the false show, stayed the battle and broughtthe news to Rama; and Rama fell down, like a tree cutoff at the root. But while they grieved, Indrajit went tothe altar at Nikhumbila to make sacrifices to the godof Fire.Ravana s Son is KilledMeanwhile Vibhishana came to Rama and found himoverwhelmed with grief, and Lakshman told him thatSlta had been slain by Indrajit. But Vibhishana guessedthis to have been a vain show, less possible than for theocean to be dried up.delay the monkey army tillIt is a device," he said,toIndrajit shall have completed89

""""Mythsof the Hindus & Buddhistsa sacrifice to Fire and have won as a boon to be invinciblein battle.Therefore grieve not, but hasten to prevent hisofferings, lest the very gods be in danger if he completethem." Then Rama rose, and with Lakshman and Vibhishanapursued the son of Ravana ;and they overtookhim ere he reached Nikhumbila, mounted on a fiery car.Then befell the worst and fiercest of conflicts that had yetbeen : Lakshman bore the brunt of that battle, and it issaid that the ancestors and gods, the birds and snakes,shafts. And thisprotected Lakshman from the deadlywas at last the manner of Indrajit s death: Lakshmantook an Indra shaft, and making an act of truth, he prayedits indwelling deity :If Rama be righteous and truthful,the first of all men in heroism, then slay this son ofRavana and; drawing the straight-speeding arrow to hisear, he loosed it, and it severed the rakshasa s neck, thathead 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 remained alive save Ravana himself. Then Rama welcomedthe wounded Lakshman with great affection, and orderedSushena to administer medicines to him and to the woundedmonkeys and the ;monkey-chief applied a potent drug toLakshman s nose, and, smelling it, the outward-going ofhis 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," hecried, "since thou, my hero, hast gone to the abode ofYama, who shouldst have performed my funeral rites, notI thine;and he burned with rage and sorrow. Then hedetermined to slay Slta in revenge, but his good counsellorSuparshwa held him "back, saying Thou : mayst not slay awoman ;but when Rama is slain thou shalt possessher."90

"Ravana sFuryAll Lanka was resounding with the lamentations of therakshasls for the rakshasas slain in battle, and Ravana satin fury, devising means to conquer Rama :he gnashed histeeth and bit his lipsand laughed, and went with Bigbellyand Squint-eye and Great-flank to the field of battle,followed by the last of the demon army, and boasting : Ishall make an end of Rama and Lakshman to-day."Ravana s FuryNor could the monkeys stand before him, but were destroyed like flies in fire; but Sugriva engaged in singlefight with Squint-eye and made an end of him; andtherewith both armies joined again, and there was deadlyslaughter on either hand, and either army shrank like apond in summer. Next Big-belly was slain by Sugriva,and Angada was the death of Great-flank, so that themonkeys roared with triumph. But now Ravana came on,bearing a Brahma weapon, and scattering the monkeysright and left.He stayed not ere he came to the sons of Dasharatha : hetook his way where Rama stood aside, with great eyes likethe petals of a lotus, long ofarm, unconquerable, holdinga bow so huge it seemed to be painted on the sky. Ramaset arrows to the bow and drew the string, so that athousand rakshasas died of terror when they heard ittwang ;and there began a deadly battle between the heroes. Thosearrows pierced the king of Lanka like five-hooded serpents,and fell hissing to the ground; but Ravana lifted up adreadful asura weapon, and let fly at Rama a shower ofarrows having lion- and tiger-faces, and some with gapingmouths like wolves. Rama answered these with shaftsfaced like the sun and stars, like meteors or lightningflashes, destroying the shafts of Ravana. Then Ravana

""Mythsof the Hindus & Buddhistsfought with other celestial weapons,and he lifted a Rudrashaft, irresistible and flaming, hung with eight noisy bells,and hurled it at Vibhishana; but Lakshman came beforeit, saving Vibhishana from death. Rama, seeing thatit: "Peace be toweapon falling upon Lakshman, prayedLakshman ! Be thou frustrated, and let thy energy depart ;but the blazing dart struck Lakshman s breast and laid himlow, 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 Lakshmanand angered by his grief,Rama called to Hanumanand Sugriva, saying: Now is the time appointed comeat last. To-day I shall accomplish a deed of which allmen and gods and every world shall tell as long as the earthsupports a living creature. To-day my sorrow shall havean end, and all that for which I have laboured shall cometo pass."Then Rama set his mind upon the battle, but Hanumanwent again to Himalaya and brought the mount of healingherbs for Lakshman, and Sushena took the life-givingplant and made Lakshman to smell its savour, so that herose up whole and well; and Lakshman embraced hisbrother, and urged him to achieve his promise that veryday. Sakra sent down from Heaven his car and hischarioteer, named Matall, to aid the son of Dasharatha inhis fight,and Rama went about and greeted it, and,mounting upon it, seemed to light the whole world withhis splendour. But Ravana loosed at him a rakshasaweapon, and its golden shafts, with fiery faces vomitingflames, poured over Rama from every side and changed tovenomous serpents. But Rama took a Garuda weaponand loosed a flight of golden arrows, changing atwill tobirds, and devouringall the serpent arrows of the rakshasa.92

"Ravana SlainThen the presiding deities of all the weapons came tostand by Rama, and what with this auspicious omen andother happy signs,Rama began to harass Ravana sorely,and wounded him, so that his charioteer, beholding him as ifat the point of death, turned away from the field of battle.Then the revered Agastya, come thither with the gods towitness the defeat of Ravana, drew near to Rama andtaught him Rama, Rama, :great-armed hero, my child,hearken to the eternal secret, the Heart of the Sun, wherebythou mayst overcome every foe. Do thou worship Sun,lord of the world, in whom dwells the spirit of all thegods. Hail! Hail! O thousand-rayed, hail to Aditya!Thou wakener of the lotus! Thou source of life anddeath, destroyer of all darkness, light of the soul, whowakest when all sleep,and dwellest in every heart ! Thouart 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 SlainThen Rama hymned the Sun, and purified himself withwater-sippings, and was glad and he turned to deal with;Ravana, for the rakshasa had come to himself again andwas eager for the battle. Each like a flaming lion foughtthe other; head after head of the Ten-necked One didRama cut away with his deadly arrows, but new headsever rose in place of those cut off, and Ravana s deathseemed nowise nearer than before the arrows that hadslain Marlcha and Khara and Vali could not take theking of Lanka s life away. Then Rama took up theBrahma weapon given to him by Agastya: the Wind layin its wings, the Sun and Fire in its head, in itsweight of Meru and Mandara. Blessingmass thethat shaft with93

"OMyths of the Hindus & BuddhistsVedic mantras, Rama set it on his bow and loosed it,itsped to its appointed placeandand cleft the breast ofRavana, and, bathed in blood, returned and entered Rama squiver humbly.Thus was the lord of the rakshasas slain, and the godsrained flowers on Rama s car and chanted hymns of praise,for their desired end was now accomplished that end forwhich alone Vishnu had taken human form. The heavenswere at peace, the air grew clear and bright, and the sunshone cloudless on the field of battle.Rdvana MournedBut Vibhishana lamented for his brother sadly, andRama comforted him,"Asaying: hero slain in battleshould not be mourned. Success in battle is not for ever :why shouldst thou grieve that one who put to flight Indrahimself should fall at last ? Do thou rather perform hisfuneral rites. Take comfort, too, at this : with death ourenmity is ended, and Ravana is as dear to me as thee."Then there issued out of Lanka a host of weeping rakshasis,seeking their lord and wailing bitterly; and Mandodarlmade this lament :thou great-armed, younger brother of Vaisravana,who could stand before thee ? Gods and rishis thou hastdaunted ;not to be borne is it that a man, fighting on foot,hath slain thee now ! But thy death has come to passbecause of Sita, and I am a widow. Thou didst not heedmy words,nor didst thou think how many fairer damselsthou hadst than her. Alas ! how fair thou wert and howkind thy smile : now thou art bathed in blood and piercedwith shafts ! Thou wert wont to sleep on a couch of gold ;but now thou liest in the dust. Why dost thou fare awaydost thou not welcome me Butand leave me alone? Why?"94

"""So"""Sita broughtto Ramathe 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, andRavana was taken to the burning-ground and burnt withevery rite and honour due to heroes. Ravana s wivesreturned to Lanka, and the gods departed to their ownplace.Then Lakshman, taking water brought from theocean by Sugriva in a golden jar, anointed Vibhishana aslord of the city of Lanka and king of the rakshasas, andthereat the monkeys and rakshasas both rejoiced.Stta broughtBut now Rama called Hanuman to him, and sent him tosearch for Sita and inform her of all that had befallen ;and hefound her stillby the Asoka tree, guarded by rakshasls.Hanuman stood before her humbly and told his tale, andto Ramashe gave him the message :Idesire to behold my lord."Then the radiant monkey came to Rama and gave himSlta s message. Rama wept thereat and was plunged inthought, and with a heavy sighhe said to Vibhishana :"Do thou bring Sita hither quickly, bathed and fitlyadorned with sandal-paste and jewels."He repaired toher and gave her Rama s command ;she would have goneto him unbathed. But thou shouldst do according to thylord s word," he said. be it,"she replied,and whenshe had made her ready, worthy bearers brought her on apalanquin to Rama. Rama, beholding her who had longbeen the prisoner of Ravana, and overcome with sorrow,was stricken at once with fury, joy, and grief.O lord ofrakshasas, O gentle king,"said he to Vibhishana, do thoubring Sita near to Then Vibhishana drove me."away thecrowd of monkeys, bears, and rakshasas, and the attendants with canes and drums roughly hustled the assembled95

""""host.Myths of the Hindus @P BuddhistsBut Rama bade them desist, and ordered that Sltashould leave her palanquin and come to him on foot, sayingto Vibhishana : Thou shouldst rather comfort than harassNo sin is there when women are seenthese our own folk.abroad in time of war or danger, at an 1own-choice, or atmarriage. Slta is in danger now, and there can be no wrongin seeing her, the more so as I am here to guard her."Vibhishana, cast down at that rebuke, brought Slta humblyup to Rama ;and she stood shamefast, hiding as it were hertrue self in her outward shape, beholding Rama s face withwonder, joy, and love. At the sight of him her sorrowvanished, and she shone radiant like the moon.But Rama, seeing her stand humbly near him, could nomore hold back his speech, and cried : O gentle one, Ihave subdued thy foe and wiped away the stain upon myhonour. The work of Hanuman, in crossing the deep andharrying Lanka ; of Sugriva, with his army and his counsel ;and of Vibhishana, hath borne its fruit, and I have fulfilledmy promise, by my own might accomplishing the duty ofa man." Then Slta looked on Rama sadly, like a deer, withtear-filled eyes; and Rama, seeing her so near, but bethinking him of honour in the sight of men, was torn intwain. I have wiped away the insult to our family andto myself,"said he, but thou art stained by dwelling withanother than myself. What man of high degree receivesback a wife who hath lived long in another s house?Ravan has held thee on his lap and gazed on thee withlustful eyes. I have avenged his evil deed, but I am unattached to thee. O gentle one, I am forced by a sense ofhonour to renounce thee, for how should Ravana haveoverlooked thee, so fair and dainty as thou art, when he1Swayamvara, choice of a husband from assembled suitors : see thestory of Nala and DamayantI, page 356.96

"had thee at his will ?SIta sOrdealDo thou choose what home thouwilt, whether with Lakshman, or Bharata, or Sugriva,with Vibhishana."Then Slta, hearing that cruel speech of Rama,orlittle likehis wonted words, trembled like a swaying vine, and weptwith heavy tears, and she was ashamed before that greatassembly. But she wiped the tears from her face, andanswered him :Ah, why dost thou speak thus roughlyand unkindly? Seeing the ways of other women, thouwilt trust in none! But, O thou long-armed hero, am Imy own sufficient witness to my purity.It was not withmy consent that another touched my person. My bodyivas not inmy power; but my heart, that lies under myOwn sway,is set on thee alone. O thou my lord and sourceof honour, our affection increased by living continuallytogether for a long time ;and now, if thou dost not knowmy faithfulness, am I undone for ever. O king, why didstthou not renounce me when Hanuman came ? Then would Ihave given up my life, and thou needst not have undertakenallthy labour, nor laid a burden on thy friends. Thou artangered like a common man thou seest naughtin me but;womanhood. I am called the daughter of Janaka, but, insooth, I was born of Earth ;thou knowest not my true self."Then Slta turned to Lakshman, and said with falteringspeech: son "O of Sumitra, build me a funeral pyre;therein ismy only refuge. Branded with an undeservedstigma, I will not live." Lakshman, wrought with griefand anger, turned to Rama, and in obedience to his gesture he prepared the funeral pyre.Sltas OrdealThen Slta, circumambulating Rama, standing with downcast eyes, approached the fire; with folded hands sheG 9;

""Thou""Myths of the Hindus & Buddhistsstood and prayed:Inasmuch as my heart has never turnedfrom Rama, do thou, O Fire, all men s witness, guardme ;since Rama casts me away as stained, who in sootham stainless, do thou be my Then Sita wentrefuge."about the pyre and entered the burning flames, so thatall, both young and old, assembled there were overcomewith grief,and the noise of uttermost wailing and lamentation arose on every hand.Rama stayed immovable and rapt ;but the gods came downto Lanka in their shining cars and, folding their hands,prayed Rama to relent.that dost protect theworlds, why dost thou renounce the daughter of Janaka,leaving her to choose the death byfire ? How can it bethou knowest not what thyself art? Thou wast in thebeginning, and shalt be at the end: thou art first of allthe gods, thyself the grandsire and creator. Why dostthou treat Sita after the fashion of a mere man?" saidthey. To whom Rama replied:Iknow myself only asa man, Rama, the son of Dasharatha ;now let the grandsiretell me who I am and whence I came."Then Brahma answered :Hearken, thou whose virtuelies in truth ! O Lord, thou art Narayana, bearing disc andmace; thou art the one-tusked boar; thou goest beyondthe past, the present, and the future ;thine is the bow ofTime; thou art creation and destruction; thou art theslayer of all enemies, thou the forgiveness and control ofpassions ; 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 ;thousand limbs, a thousand eyes,aja thousand heads areithine ; thy heart am I, thy tongue SarasvatI ;the closingof thy eye is night, its :opening day Sita is Lakshmi andthou Vishnu and Krishna. And, O Rama, now Ravana is

"Visions of the Godsslain, do thou ascend to Heaven, thy work accomplished.Naught shall they lack whose hearts are set on thee, norfail who chant thy lay."Then Fire, hearing those happy words, rose up with Sltaon his lap,radiant as the morning sun, with golden jewelsand black curling hair, and he gave her back to Rama,"saying O Rama, here is : thy Slta, whom no stain hastouched. Not in word or thought or look has Slta turnedaside from thee.Albeit tempted every way,she did notthink of Ravana even in her inmost heart. As she isdo thou take her back." Rama, staying silentspotless,for a while, with shining eyes pondered the speech ofAgni then he answered ; : Because this fair one dweltlong time in Ravana s house, she needed vindicationbefore the assembled folk. Had I taken her unproved, thepeople would complain that Rama, son of King Dasharatha,was moved by desire, and set at naught social law.I know well that Slta s heart is set on me alone, and thather own virtue was her sufficient refuge from the assaultsof Ravana ;she is mine as the sun s rays are the sun s.I can no more renounce her, but rather it behoves meto obey your happy words." Thus the gloriousson ofDasharatha regained his bride, and his heart was glad.Visions of the GodsBut now Shiva took up the word, and revealed toRamahis father Dasharatha stationed on a shining car amongstand he,the gods, and Rama and Lakshman bowed to him ;beholding his dearest son, took Rama on his lap, and"spake Even in heaven : amongst the gods am I not happy,lacking thee. I call to mind even now Kaikeyi s word,and thou hast redeemed my pledge and freed me fromevery debt. Now I have heard that thou art the primal99

"So"Do"""Mythsof the Hindus & Buddhistsmale 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 Lordof Ayodhya Thy term of exile is ended. Do thou ! rulewith thy brothers now in Ayodhya and have long "life!"Then Rama prayed his father : Do thou now forgiveKaikeyi, and take back thy dreadful curse wherewith thoudidst renounce her and her son." Then Dasharatha said :be it } ;and to Lakshman :May good befall thee, thoutruth and honour, and thou shalt attain a lofty place inheaven. Do thou attend on Rama, whom all the godsadore with folded hands." And to Sita he said : Thoushouldst not feel resentment forasmuch as Rama renouncedthee ;for thy welfare it was done. Now hast thou attaineda glory hard to be won by women ! Thou knowest wellthe duty of a wife. It needs not for me to tell thee thatthy husband is thy very god,"Then Dasharatha in hiscar returned to Indra s heaven.Next Indra, standing before Rama, with folded handsaddressed him, saying Rama, : "O first of men, itmay notbe for naught that we are come to thee. Do thou pray forsuch 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 battlereturn to life and see again their wives and children. Dothou restore those bears and monkeys that fought for meand laboured hard and recked nothing of death. And letthere be flowers and fruits and roots for them, and riversof clear water, even out of season, wherever they may go."And Indra granted that great boon, so that a host ofmonkeys rose up, asking like wakened sleepers: "Whathas happened?" Then the gods, once more addressing!Rama, said :100thou return to Ayodhya, sending the!

"Do"WeRama sReturnmonkeys on their way. Comfort Slta, seek out thybrother Bharata, and, being installed as king, do thoubestow good fortune on citizen."every Therewith thegods departed, and the happy army made their camp.Rdmds ReturnWhen morning dawned, Rama, taking the car Pushpaka,given to him by Vibhishana, stood ready to depart. Selfmovingwas that car, and it was very fairly painted andlarge; two stories it had, and windows and flagsandbanners and many chambers, and itgave forth a melodious sound as it coursed along the airy way. Thensaid Vibhishana : "What more I do?"may and Ramaanswered : thou content these bears and monkeyswho have accomplished my affair with divers jewels andwealth ;then shall they fare to their homes. And do thourule as one who is righteous, self-controlled, compassionate,a justcollector of revenues, that allmay be attached tothee." Then Vibhishana bestowed wealth on all the host,and Rama was taking leave of all the bears and monkeysand of Vibhishana ;but they cried out : wish to gowith thee to Ayodhya."Then Rama invited them gladly,and Sugriva and Vibhishana and all the host mountedthe mighty car; and the car rose up into the sky, drawnby golden geese, and sailed on its airy way, while themonkeys, bears, and rakshasas took their ease.But when they passed by the city of Kishkindha, Sugriva scapital, Slta prayed Rama to take with him to AyodhyaTara, the wife of Sugriva, and the wives of other monkeychiefs;and he stayed the car while Sugriva brought Taraand the wives of other monkeys. And they mounted andset forth towards Ayodhya. They passedacross Chitrakutaand Jamna and the Ganges where it divides in three,101

Myths of the Hindus &? Buddhistsand at last beheld Ayodhya, and bowed to her ;and all thebears and monkeys and Vibhishana rose up in delight tosee her, shining fair as Amaravati, the capital of Indra.It was the fifth day after the last of fourteen yearsof exilewhen Rama greeted the hermit Bharadwaja, and from himlearnt that Bharata awaited his return, leading a hermit slife and honouring the sandals. And Bharadwaja gavehim a boon, that the trees along the road to Ayodhyashould bear flowers and fruit as he went, even though outof season. And so it was that for three leagues, fromBharadwaja s hermitage to Ayodhya s gate, the trees boreflowers and fruits, and the monkeys thought themselves inheaven.But Hanuman was sent in advance to bring backtidings from Ayodhya and Bharata, and speedily he went,in human form. He came to Bharata in his hermitagegarbed as a yogi, thin and worn, but radiant as a mightysage, and ruling the earth as viceroyof the sandals.Then Hanuman related to him all that had befallen Ramasince the brothers parted in Chitrakuta, and Bharata sheart was filled with gladness, and he gave orders toprepare the city and to worship all the gods with musicand flowers, and that all the people should come forth towelcome Rama. The roads were watered and the flagshoisted, and the city was filled with the sound of cavalryand cars and elephants. Then Rama came, and Bharataworshipped him and bathed his feet and humbly greetedhim ;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"ourfifth brother"; and he praised Vibhishana.Then Rama came to his mother and humbly touched her \feet, and he made salutation to the priests. NextBharata brought the sandals and laid them at Rama s102

The Return of Kama 102

"Rama installed with Sitafeet, and with folded hands he said: "All this, thykingdom, that thou didst entrust to me, I now return :behold, thy wealth of treasure,is tenfoldpalace, and armyThenmultiplied." placing his brother on his lap,Ramafared on to Bharata s hermitage, and there descending,Rama spake to the good car "Do thou return to Vaish-:ravan Igrant thee leave." For that self-coursing carhad been taken by Ravana from his elder brother; butnow at Rama s word it returned to the God of Wealth.Rama installed with SlidThen Bharata restored the kingdom to his brother, saying :"Let the world behold thee to-day installed, like theradiant midday sun. None but thou can bear the heavyburden of an empire such as ours. Do thou no more dwellin lonely places, but sleep and rise to the sound of musicand the tinkle of women s anklets. Do thou rule thepeople as longas the sun endures and as far as earthSo be it."extends." And Rama said :Then skilful barbers came, and Rama and Lakshmanbathed and were shorn of their matted locks and dressedin shining robes ;and Dasharatha s queens attended Sitaand decked her in splendid jewels, while Kaushalya deckedthe monkeys wives, and the priests gave orders for thecoronation. Then Rama mounted a car driven by Bharata,and Satrughna held the umbrella, and Lakshman waved achowry and Vibhishana another. Sugriva rode on anelephant, and the other monkeys followed riding onelephants to the number of nine thousand, and with musicand the noise of conchs the lord of men entered his owncity.Four golden jars were given to Hanuman andJambavan and Vegadarshi and Rishabha to fetch purewater from the four oceans, and they rose into the sky and103

Myths of the Hindus & Buddhistsbrought 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, sprinkledthat first of men and consecrated him as king of Ayodhya.Thereat the gods rejoiced, and the gandharvas sangand the apsaras danced ;the earth was filled withcrops, the trees bore fruit and flowers, and all menwere glad and merry. And Rama conferred upon theBrahmans gifts of gold and ornaments, and cows andhorses; to Angada he gave a golden jewelled chainsuch as are worn by the gods, and to Sita a necklace ofmatchless pearls and other ornaments and splendid robes.But she, holding the pearls in her hand, glanced at herlord, and from him to Hanuman, remembering his goodlyservice ;and Rama, reading her wish, granted her leave,and she gave the necklace to Hanuman. And the Windgods son, exemplar of energy, renown, capacity, humility,and courage, wearing that garland, shone like a mountainillumined by the moon and fleecy clouds. And to everyother hero Rama gave due gifts of jewels and wealth.Then Sugriva and Hanuman and Jambavan, with allthehost, returned to their own homes, and Vibhishana repairedto Lanka ;but Rama governed Ayodhya, and in his timemen lived for a thousand years, and due rains fell, and thewinds were ever favourable, and there was no distress fromsickness or from wild beasts or from invasion, but all menwere glad and merry.Rama ReignsThen, while Rama sat on the throne, all the great hermitscame to visit him who had regained his kingdom. They camefrom east and west and north and south, led by Agastya,and Rama worshipped them and appointed for them104

""Hanuman Rewardedsplendid seats of sacrificial grass and gold-embroidereddeer-skin .Then the sages praised Rama s fortune, especially inasmuch as he had slain Ravana s son, mightierthan Ravana himself, and had delivered men and godsfrom fear. Then Rama questioned the sages about theformer history of Ravana and Ravana s son, and theyrelated to him at length the story of the rakshasas originhow 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 thegods had appointed Vishnu to take human form to achievehis death. Likewise they told of the origin and deeds oithe monkeys Vali and "Sugriva and Hanuman. And,O Rama !they said, in the golden age the demonsought to fight with thee; for those whom the godsdestroy go to the heaven of the gods till they are bornagain on earth those whom;Vishnu slays go to Vishnu sheaven, so that his very wrath is a blessing. And it wasfor this that Ravana stole Slta away and thou didstassume 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 sbrothers, the monkey-chiefs, the rakshasas under Vibhishana, the vassal kings, and the Brahmans, Kshatriyas,Vaishyas,and Shudras of Ayodhya marvelled at the wordsof the great sages ;and Agastya took leave of Rama anddeparted, and night fell.Hamiman RewardedThe 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

"""Myths of the Hindus {%PBuddhistsdevotion toward Rama. Then the time came for themto go to their own city,and Rama embraced them all withaffection and gave them goodly gifts. But Hanumanbowed and beggedthis boon, that he might ever bedevoted to Rama alone, and that he might live on earthso long as the story of Rama s deeds was told of amongstmen ;and Rama granted it, and took from his own neck ajewelled chain and put it upon Hanuman. One by onethe monkeys came and touched the feet of Rama, andthen went their way but ; they wept for sorrow of leavinghim.Sitd s Second TrialThen 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 shereplied that she desired to visit the hermitagesof thesages by the Ganges; and Rama said: "So be it";andthe visit was fixed for the morrow.The same nightithappened that Rama was engaged inconverse with his counsellors and friends, and he askedthem : What do the citizens and countrymen say of Sltaand my brothers and Kaikeyi ? And one replied thatthey spoke often of Rama s great conquest of Ravana.But Rama pressed for more definite reports, and acounsellor replied: The people do indeed speak of thygreat deeds and thy alliance with the bears and monkeysand rakshasas ;but they murmur inasmuch as thou hasttaken Slta back, albeit she was touched by Ravana anddwelt long time in his city of Lanka. For all that, they say,thou dost stillacknowledge her. Now we, too, will passover the misdoings of our wives, for subjects always followthe customs of their king.1 06Such, O king, is the talk."

i were"Rama"""Sita sSecond TrialThen Rama s heart sank, and he sent away the counsellors and sent for his brothers, and they came andstood by him with folded hands and touched his feet.But they saw that he was heavy-hearted and that his eyesfull of tears, and waited anxiously for him tospeak.Then Rama told them what he had learnt. I amcrushed by these slanders," he said, for I am of anillustrious family, and Slta is no less noblyborn. AndSlta, to prove her innocence, submitted to ordeal by firebefore you all, and Fire and Wind and all the godsdeclared her stainless. Even now my heart knows herto be blameless. But the censure of the folk has piercedme : ill is ill-fame for such as I, and preferable were deaththan this disgrace.Do thou, therefore, Lakshman, makeno question, but take Slta with thee to-morrow to Valmiki shermitage beside the Ganges, as if fulfilling the desire shespoke of even now ;and by mylife and arms, do ye notseek 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 hisown apartment sighing like a wounded elephant.The next morning Lakshman brought a goodly car andhath commanded me tocame to Slta, saying:take thee to the hermitages by the Ganges inaccordancewith thywish." Then Slta, taking costly gifts with her,mounted the car most eagerly. On the second day theycame to the Ganges bank, whose water takes away allsin; but Lakshman stood and wept aloud. Then Sltaasked him why he wept.For," she said,"it is but twodays since thou didst see Rama : he is dearer to me thanlife, but I am not so sad as thou. Do thou take meacross the river to visit the hermits there and present mygifts, and then shall we return ; and, indeed, I am eagerto see my lord again, whose eyes are like the petals of the107

"Myths of the Hindus P Buddhistslotus, the lion-breast, the first of men."So Lakshman sentfor boatmen, and they went across. When they werecome to the other side, Lakshman stood by Slta withfolded hands and prayed her to forgive him and notdeem him at fault, saying: This is a matter too sore forwords, so I but tell thee openly that Rama now renouncesthee, inasmuch as the citizens have spoken against thee ;he has commanded me to leave thee here, as if in satisfaction of thy own desire. But do not grieve, for well Iknow that thou art guiltless,and thou mayst dwell withValmlki, our father s friend. Do thou remember Ramaalways 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 sinnedin a pastlife to be thus divided from my lord, thoughblameless. O Lakshman, formerlyit was no hardshipfor me to live in the forest, for I was able to be Rama sservant. But how can I live there all alone now, andwhat reply can I make to those who ask what sin I havecommitted to be banished thus ? I would fain be drownedin these waters, but Imay not bring about the destructionof my lord s race. Do thou as Rama has ordered, buttake 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 thatthou dost renounce me, and it ismy duty to serve theeeven in this.her friend andA husband is a woman s god,guru.I do not grieve for what befalls me, but becausethe people have spokenill of me. Do thou go and tellthese things to Rama." Then Lakshman crossed theriver again and came to Ayodhya but Slta went to and;fro without any refuge and began to cry aloud. ThenValmlki s sons found her there, and Valmlki came to the108

"OSIta sSecond Trialriver-side and comforted her, and brought her to thehermitage and gave her to the hermits wives to cherishwith affection.Lakshman found his brother sunk in grief and with hiseyes filled with tears, and he was sorry, and touched hisfeet and stood with folded hands, and said : sire, Ihave done all that thou didst command, and have left thatpeerless lady at Valmiki s hermitage. Thou shouldst notgrieve therefor; for such is the work of time, whereatthe wise grieve not. Where there isgrowth there isdecay ; 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 togrief before the folk, lest they blame thee again."Then Rama was comforted, and praised the words andlove of Lakshman ;and he sent for the priests andcounsellors who waited, and occupied himself again withthe affairs of state. But none had come that day for anyaffair, for in Rama s time there was no disease or poverty,and none sought redress. But as Lakshman went away hesaw a dog, thatwaited by th^ gate and barked, and heasked it what was its affair. Then the dog replied : "wish to tell it to Rama himself, who is the refuge of allcreatures, and proclaims Fear nothing to them all."So Lakshman returned to Rama and informed him, andRama sent for the dog to come to him. But the dogwould 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 hesent again for the dog and gave him leave to enter, whoIwaited at the gate.109

"What"You""Mythsof the Hindus & BuddhistsRama*s JusticeThen the dog went in and stood before Rama, and praisedhis truth and asked his pardon ; and Rama inquired:shall I do for thee? Do thou speak without fear."Then the dog related how a certain Brahman mendicant hadbeaten 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 :thou hast hurt this dog,who hurt thee not. Lo,twice-born one,anger isthe worst of passions, like a sharp dagger, and steals awayall virtue. Greater is the evil that may be wrought bylackof self-control than by the sword, or a serpent, or aI had beenfoe implacable."The Brahman answered :seeking alms and was tired and hungry, and this dogwould not move away, althoughI asked him, so I struckhim. But, O king,I am guilty of error, and thou shouldstpunish me, that Imay escape from the fear of hell."Rama considered what was a fitting punishment ;but the"dog requested Do thou : appoint this Brahman head of aSo Rama honoured him andfamily."sent him awayriding on an elephant ;but the counsellors were astonished.To them Rama said : do not understand this matter ;but the dog knows what it Then thesignifies." dog,addressed by Rama, explained: I was once the head of afamily, and Iserved the gods and Brahmans, and fed thevery servants before I took my food, and I was gentle andbenevolent ; yetI have fallen into this sorry state. O king,this Brahman is cruel and impatient in his nature, and hewill fail to discharge the duties of the head of a family,and will fall into Hell." Then Rama wondered at thedog s words, but the dog went away and betook himself topenance in Benares,no

""""Rama s JusticeAnother time there came a Brahman to the palace gatebearing the dead body of his son, and wailing: O myson, thou art but fourteen years of age, and I know not forwhat sin of mine it is that thou hast died ;never have Ilied, or hurt an animal, or done any other sin.for some other reason that thou hast goneIt must beto Yama srealm. Indeed, it must be that the king has sinned, forelse such things may not befall. Therefore, O king,do thou confer life again upon him; or, if not, my wifeand I will die here at thy gate,like those that have noking."Then Rama summoned a council of eight chief Brahmans,and Narada took up the word and explained to Ramawhat had been the cause of the boy s premature death. Hetold him ofAnd now, O king, the Kalithe four ages.age begins already, for a Shudra has begun to practisepenances in thy kingdom, and for this cause the boy hasdied. Do thou search the matter out and put down suchmisdeeds, so that the virtue of thy subjects may increaseand this boy may be restored to life."So Rama ordered the body of the boy to be preserved insweet oil, and he bethought him of the self-coursing carPushpaka, and it knew his mind and came to him straightway. Then Rama mounted the car and sought through everyquarter; but he found no sin in the west nor in the north,and the east was crystal clear. Only in the south, besidea sacred pool, he found a yogi standing on his headpractising the most severe disciplines,and Rama askedhim: "O thou blest and self-devoted, who art thou, andwhat thy colour, and what dost thou seek to win, whetherHeaven or aught else ? And the yogi answered : O greatRama, am I of the Shudras, and it is for Heaven that I dothis penance."Then Rama drew his sword and cut off thein

"""Myths of the Hindus S? Buddhistsyogi s head, and the gods rained down flowers and praisedthe deed ;but the Shudra yogi attained to the abode ofthe heavenly ones. Now Rama prayed to the gods : "ye are pleased with me, do ye restore to life the Brahman sson and so fulfil my promise ;and they granted it, andRama returned to Ayodhya. Meanwhile Sita, dwelling atValmiki s hermitage, gave birth to sons, and they werenamed Kusha and Lava ;and they grew upin the foresthermitage, and Valmiki taught them wisdom, and hemade this book of the Ramayana in shlokas, and gave themskill in recitation.Rama s SonsIn those days Rama prepared a horse-sacrifice, setting freea jet-black horse with lucky marks to wander where itwould, and Lakshman followed it. Then he invited all thebears and monkeys, and Vibhishana and foreign kings, andthe rishis and others of the hermits from far and near, tobe present at the final ceremony. Countless wealth hegave away throughout the year while the horse wandered,neveryet the treasure of Rama was in no way diminished ;before was such an Ashwamedha in the world !Kusha and Lava came with Valmiki to the ceremony, andValmiki told them to recite the Ramayana everywhere,and ifany questioned them, to name themselves asValmiki s disciples. So they went about and sang ofRama s deeds ;and Rama heard of it, and he called a greatassembly of the Brahmans and all kinds of grammariansand artists and musicians, and the hermit children sangbefore them all. Wondrous and delightful was their song,and none could hear enough of it ;but all men drank up thechildren with their eyes, and murmured :like to Rama as one bubble is like another !112IfThey are asWhen Rama

"O""""Rama sSonswould have given them wealth, they answered : We aredwellers in the forest: what use would money be to us ?And when he asked who had composed that song, theyanswered :Valmlki, who is our teacher. And, O king,if the story of thy feats delights thee, do thou hear it all atleisure."So Rama hearkened to the story day by day, and from ithe learnt that Kusha and Lava were the sons of Slta.Then Rama mentioned Slta s name before the assembly,and sent a messenger to inquire from the hermits iftheywould vouch for her faithfulness and to ask herself if s 1 ^Askwere willing to give proof of her innocence again."her,"he said, if she will swear before the people to estab-lish her own purity and mine." The hermits sent back themessage 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 inthe assembly, immovable as mountains, Valmlki cameforward, and Slta followed him with downcast glance andfolded hands and falling tears; and there rose a cry ofwelcome and a murmuring in the assembly when they sawSlta following Valmlki thus, like the Vedas followingBrahma. Then Valmlki spoke before the people and saidto Rama : son of Dasharatha, albeit Slta is pure anddoth follow the path of righteousness, thou didst renounceher 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 thatthese twin children are thy sons. Also I swear beforethee that ifany sin be found in Slta I will forgothe fruitof all austerities I have practised for many thousand years."Then Rama, seeing Slta standing before the assemblylike a goddess, with folded hands, replied: "Ogreat one,H 113

""Mythsof the Hindus &P Buddhiststhou art ever virtuous, and thy words convince me of thepurity of Sita. I recognize these brothers Kusha and Lavaas my sons. Yet Sita shall give testimony herself, for thesake of those that have come here to witness her avowal."Sita taken Home by EarthThen there blew a sweet, cool, fragrant air, a divine zephyrsuch as used to blow only in the golden age, and folk wereastonished that that air should blow also in the secondage. But Sita, with downcast looks and folded palms,said : I have never thought of anyone but Rama evenin my heart as this is true, may the goddess of the earth:be Imy protection.have always with mind and body andwords prayed for Rama s welfare, and bythis I prayVasundhara to receive me."Then a heavenly throne rose up from within the earth,borne on the heads of mighty nagas? decked in shiningjewels and the Earth stretched out her arms and welcomed;Sita and placed her on the throne, and the throne sankdown again. Thereat the gods cried out in praise of Sita,and all beings on earth and in the sky were filled withwonder and astonishment, so that one mood for a singlemoment swayedall the universe at once.But Rama sat him down stricken with sorrow and withhanging head, and he was torn by grief and anger thatSita had disappeared before his very eyes, and he would havedestroyed the very Earth if she would not give Sita back.But Brahma said : O Rama of firm vows, thou shouldstnot grieverather remember; thy essential godhead, andbethink thee thou art Vishnu. Sita is blameless and pure,and for her virtue she has gone to the abode of nagas ;1Nagas,lit. snakes beings of semi-human, semi-serpent natureinhabiting the waters and underworld.114

"""OThe Last Daysof Ramabut thou shalt be with her in Heaven. Hearken now tothe ending of Valmiki s story, and thou shalt know thyfuture history and therewith Brahma with the ; godsreturned to his own place,and Rama appointed themorrow for the hearing of the Uttara Kanda.The Last Days of RamaBut now Rama was heavy-hearted, and the whole worldseemed empty without Slta, and he knew no peace. Hegave the monkeys and the kings and hermits gifts, andsent them back to their own homes, and he made a goldenimage of Slta to share with him in the performance ofsacred rites, and a thousand years passed, while all thingsprospered in the kingdom of Ayodhya. Then Kaushalyaand Kaikeyl died, and were united with King Dasharathain Heaven. Bharata reigned in Kekaya, and Satrughnawas king of Madhu, while the sons of Lakshman foundedkingdomsof their own.At length there came to Rama s palace the mighty yogiTime, and Rama honoured him. He named himselfTime, begotten by Narayana on Maya, and he remindedRama of his godlyself and all that he had achieved inHeaven and on earth. Lord of the World," he said,thou wast born on earth for the destruction of the Tenneckedrakshasa, and thou didst undertake to dwell onearth for eleven thousand years. Now that time is ripeand the grandsire sendeth me to tell thee : now wilt thoureign yet longer over men, or wilt thou return to the lordship of the gods?"Then Rama praised the yogi andsaid he had spoken truth, and for himself he wouldreturn to his own place.But already Lakshman had left his home and gone to thebanks of Sarayu to practise great austerities, and thereMS

""Mythsof the Hindus & Buddhiststhe gods rained flowers upon him, and Indra lifted himfrom the earth and returned to his own city, so that all thegods, seeing the fourth part of Vishnu come back to them,were gladdenedand began to worship him. Then Ramawould follow the same path, and he sought to crown hisbrother Bharata as king of Ayodhya, but he refused andwould have the kings sons Kusha and Lava set overNorth and South Kosala ;and Rama granted it, and theywere installed upon the throne and ruled over the newcities of Kushavati and Sravanti ;but Ayodhya was altogether emptied of people,for the folk would all followafter Rama when he went away. News of these matterswas brought to Satrughna also, and he set his two sonson the throne of Mathura and hastened to return to Rama.Hearing that Rama was going away, the monkeys, bornof the gods, went to Ayodhya and beheld him and;Sugriva said : I have set Angada upon the throne ofKishkindha, and I will follow thee."Then Rama grantedthe desire of all the monkeys tofollow him ;but to Hanuman he said :Itis determinedalready that thou shalt live for ever : do thou be glad onearth so long as the tale of me endures." To Jambavanand some others Rama appointedlife till the end of theKali age, and other bears and monkeys he gave leave tofollow him. To Vibhishana he o;ave good counselregarding government, and ever to worship Jagannatha,Lord of the World.The next day Vashishtha allprepareddue rites for thosewho go to the other world, and all men following Ramaand the Brahmans set out for Sarayu. There wentBharata and Lakshman and Satrughna and their wives,and the counsellors and servants ;and all the people ofAyodhya,116with the beasts and birds and the least of

""The Last Daysof Ramabreathing things ; and the bears and rakshasas andmonkeys followed Rama with happy hearts.When they came to Sarayu, Brahma, the grandsire, camethither with the godly folk and a hundred thousand goodlycars, and th& wind of Heaven blew and flowers raineddown from Heaven upon earth. Then Brahma said toRama :Hail, O Vishnu ! Do thou, with thy brothers,enter in again in whatsoever form thou wilt, who art therefuge of all creatures, and beyond the range of thoughtor speech, unknown of any save thy ThenMaya."Vishnuentered Heaven in his own form, with his brothers, and allthe gods bowed down to him and rejoiced. Then saidVishnu to the grandsire: It behoveth thee to allot theirdue place to all these people who have followed me forlove, renouncing self for sake."my Then Brahm*appointed places in the heavens for all those who hadcome after Rama, and the bears and monkeys assumedtheir godly forms, after the likeness of those who hadbegotten them. Thus did all beings there assembled, entering the waters of Sarayu, attain to the heavenly state, andBrahma and the gods returned to their own abode.Thus ends Ramayana, revered by Brahma and madeby Valmiki. He that hath no sons shall attain a sonby reading even a single verse of Rama s lay. All sinis washed away from those who read or hear it read.He who recites Ramayana should have rich gifts ofcows 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 MAHABHARATARELATED IN FIFTEEN EPISODESIntroduction to the MahabharataTHE Indian national saga, beyond all dispute, is theMahabharata. This is to the Indian village andthe Indian home what the Iliad was to the Greek,and, to a certain extent also, what the Scriptures and Gospelsare to ourselves. It is the most popular of all the sacredbooks. 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 iscalled, has been wrought into and upon an immenseballad and military epic of unknown antiquity. Of thisbetween twoepic the main theme is a great battle wagedfamilies of cousins, the sons of Pandu and the sons ofDhritarashtra or the Pandavas and the Kauravas, orKurus by name. And although, after the fashion ofancient literature, a thousand other tales, some more andsome less ancient, have been embedded in its interstices,yet this great drama moves on, full of swiftness andcolour, from one end of the poem to the other. It ismarked by extraordinary vividness and richness ofimagination. But perhaps most of us, remembering thatthe work is ancient, will be still more impressed by theand modernness of the social intercourse which itsubtletyportrays. Here and there we mayfind an anomalouscustom or a curious belief, but in delicacy of characterpainting,in the play of personality, and in reflection of allthe light and shade of life in society we find ourselves, inthe Mahabharata, fully on a level with the novels anddramas of modern Europe. The fortitude of Kamawhen his mother embraces him ;the low voice in which118

""""How the Princes learned to ShootYudhishthirasayselephantas a concession to hisconscience; the laugh of Bhlshma in battle, contentinghimself with the slightly emphasized ShikhandinI ?these, amongst many others, will occur to the reader astypical instances.The outstanding fact to be realized about the epic, however,is that from end to end its main interest is held and centredon character. We are witnessing the law that, as theoyster makes its own shell, so the mind of man createsand necessitates his own life and fate. The whole philosophy of India is implicit in this romance, just as it is inthe common household life. The Mahabharata constitutes,and is intended to constitute, a supreme appeal to theFar more thanheart and conscience of every generation.the national tradition, it embodies the national morality.In this fact lies the great difference between it and theGreek epics,in which the dominant passionis the consciousquest of ideal beauty./. HOW THE PRINCES LEARNED TOSHOOTNow Bhlshma, the royal grandsire, became eager to find forthe princesof the two imperial houses a teacher who mighttrain them thoroughly in the use of arms. And ithappenedone 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 oldwell. Try as they would, there was not one of them whocould getit back. All kinds of efforts were made by eachin turn, but without avail. It seemed as if the ball wouldnever be recovered. Just when their boyish anxiety andvexation were at their height, their glances fell, with oneaccord, on a Brahman sitting near, whom they had not at

"O"""""Why,"What"Then"Myths of the Hindus & Buddhistsfirst noticed.He was thin and dark of hue, and appearedto be resting after the performance of his daily worship.Brahman ! cried the lads, surrounding him in a body,"canyou show us how to recover our ball?" TheBrahman smiled a little and said :? what ? Scionsof the royal house, and you don t shoot well enough forthat ! Ifyou ll only promise me my dinner, I will bring upnot only your ball but also this ring,which Inow throwdown, by means of a few blades of Andgrass." suitingthe action to the word, he took a ring off his own fingerand threw it into the well.Brahman-ji, we llmake you rich for life,"cried one of the lads,"ifyou canreally do as you say."Is it so ? said the Brahman.look at thisand hegrass,"plucked a handful of long grass growingnear. Iam able by a spell to give to this grass a virtuethat weapons might not have. Behold, here I throw;and as he spoke he took aim and threw a single blade ofgrass with such deftness and precision that it pierced theball that lay in the well as if it had been a needle. Thenthrowing another blade, he pierced the first, and so on andso on, till he had a chain of grass, by which it was easy todraw up the ball.By this time the interest of the boys was centred more onthe skill of the Brahman than on the recovery of theirplaything, and they exclaimed with one accord "The:ring, too, O Brahman ! Show us how you can recover"the ring!The Recovery of the RingThen Drona for that was the name of the Brahmantook up his bow, which had been lying beside him, andselecting an arrow from the quiver that he wore, he shot120

"WhatThe Recovery of the Ringit into the well, and the arrow, returning to his hand,brought up the ring. Taking the jewel, he handed it tothe princes, whose astonishment and delight knew nobounds.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," heanswered briefly, and relapsed again into the depths ofthought.The lads trooped off, with their enthusiasm fresh uponthem, to describe to Bhishma, the Protector, the extraordinary experience of the morning; and he, struck bythe thought that Drona was the very teacher he wasseeking, hastened in person to see him and bring him tothe palace. Bhishma had known of Drona formerly a->the son of the great sage Bharadwaja, whose ashrama inthe mountains, near the source of the Ganges, had been acentre of great learning.To that hermitage had comemany illustrious students, who had been playmates andcomrades to Drona during childhood and youth. It wasalso rumoured in the royal and military society of theperiod that Drona, after his father s death, had performedgreat austerities and gone through a very determinedcourse of study, in consequence of which he had beenmysteriously gifted with divine weapons and the knowledgeof how to use them.It was now the object of the royal grandsire, therefore,learn how and why the Brahman should be seeking attention in the capital, and a few adroit questions quickly toldhim all that he required to know. Drona had marriedand had a son born to him, Ashvatthaman by name.Moved by the needs of his child, he had for the first timerealized his own poverty, and had set out to renew thebrilliant friendships of his boyhood.toChief amongst these121

"Myths<fof the HindusBuddhistshad been his intimacy with Drupada, now king of thePanchalas, one of the greatest of the minor kingdoms.When Drupada, as a prince, had been a student likehimself, they had been inseparable, vowing to each otherlifelong friendship. It was natural, therefore, that Drupada,now a sovereign in his own right, should be the first ofthose to whom in his bitter need he thought of repairing.But when he had appeared before him the king of thePanchalas had laughed him to scorn and repudiatedalltheir ancient friendship. To him it seemed sheer impertinence that the poor Brahman, in the position of a beggar,though he was the son of a famous scholar, should claimequality and intimacy with one seated on a throne. Andthen in the heart of Drona had risen a great wrath andwounded pride. The bitterness of his poverty was notnow so great as the heat of his resentment. He woulddo what he would do. But in order to do it he must findpupils of the best. He was desirous, therefore, of placinghimself at the disposal of Bhlshma.The old Protector smiled as he heard the climax of thisstory.He was far too discreet to inquire as to the purposes of Drona. Instead of this he cut matters short byrising and "saying Only : string thy bow, O Brahman, andmake the princes of my house accomplished in the use ofarms. All that we have is at thy disposal. We are indeedfortunate to have obtained thy services !The Promise to DronaOne day, soon after Drona had taken the princes as hispupils, he called them together and made them prostratethemselves before him, and having done so he requiredfrom them a promise that when they should become skilledin arms they would carry out for him a certain purpose122

EkalavyaL22

that was in his heart:EkalavyaAt this demand all the princes fellsilent; but one of them, Arjuna, the third of the Pandavas,vowed eagerly that whatever itmight be he would promiseto accomplish Then it. Drona embraced Arjuna repeatedly,and from this moment there was a special attachmentbetween 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 tolearn of Drona. And all the Kurus and all the Pandavasand the sons of the great nobles were his pupils. Andamongst them came that strange and melancholy youthwho went by the name of Kama, and was reputed to bethe adopted son of a royal charioteer, his actual birth beingunknown, though some held, from his auspicious characteristics, that he must be of exalted rank. And youngKama and Arjuna thus early became rivals, each tryingto outdo the other in the use of the bow. And Kamatended to mix rather with Duryodhana and his brothersthan with the Pandavas.Meanwhile Arjuna took every opportunity of learning, andin lightness and skill outdid all his fellows. One eveningwhen he was eating, his lamp went out, and observingthat even in the dark his hand carried the food to themouth, his mind was set on the power of habit, and hebegan to practise shooting also in the night. And Drona,hearing the twang of the bowstring, came and embracedhim, declaring that in the whole world there should not beanother equal unto him.EkalavyaAnd amongst those who came to Drona was a low-casteprince of non-Aryan birth known as Ekalavya. But Dronawould not accept him as a pupil, lest, as one of the leaders123

"""""Myths of the Hindus & Buddhistsof the lower races, he should come in time to excel all theAryan princes, and should learn all the secrets of theirmilitary science.Then Ekalavya, retiringto the forest, made a clay imageof Drona, and bowed down before it, worshippingit ashis teacher. And by reason of his great reverence anddevotion to his purpose,it soon came about that there werefew archers in the land equal to Ekalavya. And one day,when all the princes were hunting in the forest, a dog ranoff alone and found himself suddenly face to face with aman of dark hue wearing matted locks besmeared withmud and with his one piece of raiment black in colour.The dog, in his astonishment at this strange sight, beganto bark aloud. But before he could close his mouth theprince Ekalavya had shot into it no less than seven arrows,aiming by the sound alone. The dog, thus pierced withseven arrows and unable to close his mouth, ran back tothe princes,and they, fired with jealousy and admiration,began to seek everywhere for the unknown archer. Itwas not long before they found him, ceaselessly dischargingarrows from the bow, and when they asked who and whathe was, he replied:"I am the son of the king of theNishadas.Know me also as a pupil of Drona, strugglingfor the acquisition of skill in arms !But when Drona heard of it he took Arjuna with him andsought out the archer Ekalavya. And when the low-casteprince saw Drona approaching, he prostrated himself andthen 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 !Master," said Ekalavya in his delight, you have onlyto name what you will have. I have nothingI would notjoyfully give you."124

The Triumphof Arjuna"Ifyou really mean it, Ekalavya,"answered Dronacoldly,"I should like to have the thumb of your right hand."And the low-born prince, allowing no look of sadness tocross his face, turned without ado and cut off the thumbof his own right hand to layit at the feet of Drona. Butwhen the Brahman had gone and he turned again to hisarchery, he found that his marvellous lightnessof hand wasfor ever vanished.Thus were the royal princesleft without rivals in the useof arms. And two of them, Bhlma, the second of thePandavas, and Duryodhana, his cousin, became highlyinaccomplishedthe use of the mace. Ashvatthaman, theson of Drona himself, knew most of the theory of warfare. The Pandava twins, Nakula and Sahadeva,excelled every one in horsemanship and in handling thesword. Yudhishthira, the eldest of the Pandavas, wasgreatest as a chariot-soldier and officer. But Arjunaexcelled all in every respect.He could use all theweapons, and his intelligence, resourcefulness, strength, andperseverance were admitted on every side. Moreover, healone amongst the princes became fitted for a generalcommand, being capable of fighting from his chariot withsixty thousand foes at once.The Triitmph of ArjunaAnd Drona one day was desirous of testing by opencompetition the relative excellence of the young men hehad trained. So he caused an artificial bird to be madeand placed,as their target, on the top of a tree. Then,assembling all his pupils, he said "Take : up your bows andstand practising your aim. When I give the order youwill cut off the head of the bird. I shall take you one byone in turn."

"Do""What"""""Then"""""""""""""Mythsof the Hindus ^f BuddhistsNow beThen he called Yudhishthira to him alone,ready,"the order."he said,to shoot with your arrow when I givehis bow and arrowAnd Yudhishthira took upas he was told, and stood ready at a word to let fly.you see the bird on the top of that tree ? askedDrona.I do,"answered Yudhishthira.do you see ?" said Drona quickly.Myself, oryour brothers, or the tree ?I see yourself,sir,"answered Yudhishthira carefully,brothers, the tree, and the bird."Three times Drona repeated his question, and three timesYudhishthira gave the same reply. Then with greatsorrow Drona ordered him to one side. It was not byhim that the arrow would be shot.One by one, princes and nobles, the Pandava brothersand their cousins the Kurus, were all called up, and ineach case Yudhishthira s answer was given: We beholdthe tree, yourself, our fellow-pupils, and the bird."One man only remained untried, and Drona made noeffort to conceal his disappointment. Now, however, heturned with a smile to the last and called to him Arjuna,must the bolt behis favourite pupil.By you, if any,sped. So much is clear, O Arjuna!he said.myNowtell me, with bow bent, what do you see the bird, thetree, myself, and your friends ?said "No," 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.shoot 1 said his master with frank delight, andin an instant the bird stood headless on the tree, andDrona, embracing Arjuna, thought of that great tourna-126

The Trial of the Princesment in which he would yet see Drupada vanquishedbefore him.THE TRIAL OF THE PRINCESII.Then Drona, seeing that his pupils had now completedtheir education, applied to Dhritarashtra the king forpermission to hold a tournament, in which all would havean opportunity of exhibiting their skill. The request wasat once granted, and preparations began for the greatoccasion. Land was chosen, and the citizens assembledby proclamation to be present at the offering of sacrificesfor its consecration on an auspicious day. The lists werelevelled and equipped, and a great hall built for thequeens and their ladies, while tents and galleries wereplaced at every advantageous pointspectators.And when the day appointed forfor the use of thethe tournament arrivedthe king took his place, surrounded by his ministers andpreceded by Bhlshma and the early tutors of the princes.Then Gandharl, the mother of Duryodhana, and KuntI, themother of the Pandavas, richly robed and jewelled andattended by their retinues, took the places that had beenreserved for them. And nobles, Brahmans, and citizensleft the city and came hastening to the spot, till, with thesound 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 dressedall in white and looking as if the moon itself had appearedin an unclouded sky, while beside him his son Ashvatthamanlooked like some attendant star.Ceremonies of propitiation were next performed, andthen, as the chanting of the Vedic hymns died away, armswere carried in, the blare of trumpets was heard, and127

Myths of the Hindus &P Buddhiststhe princes entered in procession with Yudhishthira attheir head.Now began the most marvellous display of skill. Theshower of arrows was so thick and constant that few of thespectators could hold their heads up unflinchingly, yet theaim of the knightly archers was so sure that not a singlearrow missed its mark. Each, engraved with the name ofits owner, was found in that precise spot at which it hadbeen shot. Then they leapt on the backs of spiritedhorses, and vaulting and careering, turning this way andthat, went on shooting at the marks. Then the horseswere abandoned for chariots, and driving in and out,racing, turning, soothing their steeds or urging them on,as occasion might demand, the combatants continued toand their resource.display their agility, their precision,Now leaping from the chariots, and seizing each man hissword and shield, the princes began to fence and exhibitsword-play. Then, like two great mountains and thirstingfor battle, Bhlma and Duryodhana entered the arena, clubsin hand, for single combat.to their own aidBracing themselves up, and summoningtheir utmost energy, the two warriors gave a mighty roar,and began careering in due form, right and left, circlingthe lists, till the moment came for the rush and the mimiconslaught,in which each would strive to defeat hisantagonist by right of his superior skill. And so greatwas the lust of battle in the two princes that the vastassembly caught the infection and became divided in itssympathies, some for Bhlma, some for Duryodhana, tillDrona saw that it was necessary to stop the contest if hewould not have it degenerate into an actual fight.Then the master himself stepped into the lists and,silencing the music for a moment, in a voice like that128

4The Trial of the Princes

The Entry of Kamaof the thunderstorm, introduced Arjuna, the most belovedof his pupils.The royal KuntI, mother of the Pandavas,was transported with delight at the acclamation which shenow saw her son receive, and not until it had died downa little could he begin to display his skill in arms. Butsuch were the power and lightness of Arjuna that it seemedas if with one weapon he created fire, with another water,with a third mountains, and as if with a fourth all thesewere made to disappear. Now he appearedtall and againshort. Now he appeared fighting with sword or mace,standing on the pole or the yoke of his chariot; then in aflash he would be seen on the car itself, and in yet anotherinstant he was fighting on the field. And with his arrowshe hit all kinds of marks. Now, as ifby a single shot, helet flyfive arrows into the mouth of a revolving iron boar.Again he discharged twenty-one arrows into the hollow ofa cow s horn swaying to and fro from the rope on which ithung. Thus he showed his skill in the use of sword,bow, and mace, walking about the lists in circles.The Entry of KamaJust as Arjuna s display was ending a greatnoise washeard in the direction of the gate, as if some new combatant were about to make his waywhole assembly turned as one man, and Duryodhana withinto the lists. Thehis hundred brothers rose hastily and stood with upliftedweapons, while Drona stood in the midst of the fivePandava princes like the moon in a five-starred constellation.Then, the centre of all eyes, the hero Kama entered,magnificent in arms and manhood. And far away in thegallery of queens the royal KuntI trembled to see againthe son whom she had long ago abandoned, fearing toi129

""O""""Myths of the Hindus & Buddhistsown his divine birth. For, all unknown to any,the sunhimself had been the father of Kama, and KuntI infuture to become the mother of the Pandavas had beenhis mother.And now was he goodly indeed to look upon. Was henot in truth an emanation from the hot-beamed sun?Hisproportions made him like unto some greatsome of feature, he was possessed of innumerable accomcliff. Handplishments. He was tall in stature, like a golden palmtree,and endued with the vigour of youth, he was capableeven of slaying a lion.Bowing quietly to his teacher, henow turned himself towards Arjuna, and in the tones ofone challenging declared that he had come to outdo theperformance that had just been given. A thrill of excitement passed over the great audience, and Duryodhanaopenly showed his delight. But, alas ! the princely Arjunaflushed crimson with anger and contempt. Then, with thepermission of Drona, the mighty Kama, delighting inbattle, made goodhis word and did all that Arjuna haddone before him. And when his display of skill wasover he was embraced and welcomed byall the sons ofDhritarashtra,and Duryodhana asked him what he could dofor him.prince,"said Kama in reply,I have but onewish, and that is to engage in single combat with Arjuna !Arjuna, meanwhile, hot with resentment at what he deemedthe insult put upon him, said quietly to Kama : "Thedaywill"yet come, O Kama, when I shall killyou !Speak thou in arrows," answered Kama loudly, thatwith arrows Imay this very day strike off thy headbefore our master himself 1130

""Kama and ArjunaKama and ArjunaThus challenged a outrancc, Arjuna advanced and tookhis place for single combat. And Kama likewise advancedand stood facing him.Now Arjuna was the son of Indra, even as Kama hadbeen born of the sun, and as the heroes confronted oneanother the spectators were aware that Arjuna was coveredby the shadow of the clouds, that over him stretched therainbow, the bow of Indra, and that rows of wild geese,flying overhead, gave a look of laughter to the sky. ButKama stood illumined by the rays of the sun. AndDuryodhana ranged himself near Kama, while Bhishmaand Drona stood close to Arjuna. And up in the royala woman was heard to moan and fall.galleryThen the master of the ceremonies advanced and cried outthe style and titles of Arjuna, a styleand titles that wereknown to all. And having done this, he waited, andcalled upon the rival knight to show equal lineage, forsons of kings could not fight with men of inferior birth.At these words Kama turned pale, and his face was tornwith contending emotions. But Duryodhana, eager tosee Arjuna defeated, cried out :If Arjuna desires to fightonly with a king, let me at once install Kama king ofAnga !As ifby magic, the priests came forward chanting ; athrone of gold was brought forward ; rice, flowers, andthe sacred water were offered, and over Kama s head wasraised the royal umbrella, while yak-tails waved abouthim on every side. Then, amidst the cheers of the multitude, Kama and Duryodhana embraced each other andpledged each other their eternal friendship.At that very moment, bent and trembling with age and

""What""Mythsof the Hindus ^f Buddhistsweakness, poorly clad, and supporting himself on a staff,an old man was seen to enter the lists. And all presentknew him for Adhiratha, one of the charioteers of the royalhousehold. But when the glance of Kama fellupon himhe hurriedly left his throne and came and bent himselfdown before the old man leaning on his staff, and touchedhis feet with that head that was still wet with the sacredwater of coronation. And Adhiratha embraced Kama, andwept for pride that he had been made a king, calling himhis son.And Bhlma, standing amongst the Pandava heroes,laughed aloud in derision.! What hero is this ?he said. It seems, sir, that the whip is your trueweapon. How can he be a king who is the son of a"charioteer ?Kama s lip quivered, but for sole reply he folded his armsand looked upward to the sun. But Duryodhana sprangup in wrath, and said: "Thelineage of heroes is everunknown ! What does it matter where a brave mancomes from ? Who asks for the source of a river ? Wasa tigerlike this ever born of servants? But even if itwere so, he is my friend, and well deserves to be king ofthe whole world. Let him who has any objection to offerbend the bow that Kama bends !Loud cheers of approval broke out amongst the spectators,but the sun went down. Then Duryodhana, taking Kamaby the hand, led him away from the lamp-lit arena. Andthe Pandava brothers, accompanied by Bhishma andDrona, went back to their own place. Only Yudhishthiracarried away the thought that none could defeat Kama.And Kunti, the queen-mother, having recognized herson, cherished the thought that after all he was kingof Anga.132

The Teacher sFee///. THE TEACHERS FEEThe time had now come when Drona thought he shoulddemand the offering due to the teacher from those he had"trained. He therefore assembled togetherall his pupils,and said: Seize Drupada, king of Panchala, in battle,and bring him bound unto me. This is the only return Idesire as your master and preceptor."The enterprise was wholly agreeable to the high-spiritedyouths, and with light hearts they got together an imposingarray of chariots, arms, and followers, and set out for thecapital of Drupada, not neglecting to strike at the Panchalason their way. For it was the delight of the princes andnobles who went forth on this raid to display their prowessand skill as they went. And never did they make thismore noticeable than when they entered the gates andclattered up the streets of Drupada s capital.Hearing the clamour, the king himself came to theverandahs of his palace to look down at the sight. Butthe knights, uttering their war-cry, shot at him a showerof arrows. Then Drupada, accompanied by his brothers,issued from his palace gates in due form on his whitechariot, and set himself to encounter the raiding force.But Arjuna held back his brothers and himself fromparticipation in what seemed to him a mere meUe. Herealized that the Panchala king, fighting in his owncapital,would not be overcome by tactics of this order.But they would have the effect of wearying him, and thenwould be the opportunity for the Pandavas to act.Even as he had predicted, the white chariot of the kingwas seen, now here, now there, always driving forward,and always hastening toward that point where danger wasgreatest and the gathering of the raiders thickest, and133

Myths of the Hindus &f Buddhistsduring these rapid movements he kept pouring into theirranks such a quick and constant shower of arrows that theKurus showed a tendency to become panic-stricken andto assume that they were fighting not one, but manyDrupadas.By this time the alarm had spread throughout the city, anddrums and trumpets began to sound from every house, whilethe men poured out, ready armed, to the assistance of theirking. Now there arose from the great host of the Panchalasa terrible roar, while the twang of their bowstrings seemedto rend the very heavens. A new and answering fiercenessblazed up for a moment amongst the invading warriors,but wherever an arrow was shot, there it seemed stoodDrupada in person to answer He it. was here, there, andeverywhere, and careeringover the field of battle like afiery wheel, he attacked Duryodhana, and even Kama,wounded them, and slaked in right earnest their thirst forbattle, till, seeing the host of the citizens to which theywere opposed, the Kurus broke and fled with a wail ofdefeat back to where the Pandavas were waiting.The Might of ArjunaHastily the Pandavas now did reverence to Drona andascended their chariots. To Arjunafell the leadership, asifby instinct, and he, forbidding Yudhishthira to fightor expose himself, quickly appointed the twins, hisyoungest brothers, protectors ofhis chariot-wheels, whileBhima, ever fightingin the van, ran forward, mace in hand,to lead the attack. Thus, like the figure of Death, Arjunaentered the host of the Panchalas. And Bhima with hisclub began to slay the elephants that covered them. Andthe battle became fierce and terrible to behold. Arjunasingled out the king and his general for his personal134

"""Fear""The Vengeance of Dronaattack. Then he succeeded in cutting down the flagstaff,and when that had fallen he leapt from his chariot, andcasting aside his bow for his sword, he seized Drupadathe king with as much ease as a huge bird seizes awater-snake.Having thus exhibited his own might in the presence ofboth hosts, Arjuna gave a loud shout and came forthfrom amongst the Panchalas, carrying his captive with him.At this sight the Kurus were maddened and would havemade to devastate the whole capital of the Panchalas, butArjunain a loud voice restrained them.Drupada," hesaid, "is our friend and ally.To yield him up personallywill satisfy Drona. On no account let us slay hispeople !Then allthe princes together, bringing with them theircaptives, turned to Drona and laid before him Drupada,together with many of his ministers and friends.The Vengeance of DronaDrona smiled quietly at the king who had once been his"friend.not, O king,"he said ; yourlife shall bespared. But would you not care to cultivate my friendship ? Then he was silent for a moment. Againopening his lips, he said "In : truth, Drupada,I love youno less to-day than of old in our boyhood. And I stilldesire your friendship. You told me, alas! that only aking could be the friend of a king, and for that reasonshall I restore to you only half of your territory, inorder that, being a king myself,Imay enjoy youraffection on equal terms. You shall be king of all yourlands that lie on the south of the river Ganges, and I shallreign over those on the north. And now, Drupada, willit bemean you to grant me your friendship ?135

Mythsof the Hindus & BuddhistsWith these words Drona released Drupada, and bestowedon him the sovereignty of half his own kingdom, beingthose territories that lay south of the Ganges. AndDrupada, with many compliments, assured him of hisprofound admiration and regard. But in his own mindthe lesson that the mortified king laid to heart was thatof his old friend s superior resources, and from thistime forth he in his turn wandered in alldirections, evenas Drona had wandered to Hastinapura, in the hope ofdiscovering some charm or other means, by devotion orotherwise, to obtain a son who might work out his revengeon the man who had humiliated him. And it came topass that this enmity to Drona grewin time to be one ofthe main motives in the life of Drupada, king of thePanchalas.IV.THE HOUSE OF LACIt was about a year after the invasion of Drupada s citythat Dhritarashtra, moved by a sense of what was due, andhaving regard also to the welfare of his subjects, decidedto crown Yudhishthira in public as heir-apparent of theempire. For Pandu, the father of Yudhishthira and hisbrothers, had been the monarch of the realm, and notDhritarashtra, whose blindness had been considered torender him incompetent. It was now incumbent upon theblind king, therefore, to nominate Yudhishthira and hisbrothers as his successors, instead of any of his ownchildren. And this, after the exhibition of knightlyprowess that had introduced them to the world, he couldno longer refuse to do.But the Pandava princes took their new position morehad foreseen. Never contentedseriously than anyonewith mere enjoyment, they went out in all directions for136

The House of Lacthe extension of the suzerainty, and constantly sent backto the royal treasury immense spoils. Duryodhana hadbeen jealous of his cousins from his very childhood, butnow, seeing their great superiority and their growingpopularity, even his father, Dhritarashtra, began to beanxious, and at last he, too, could not sleep for jealousy.Feeling in this way, it was easy enough for a king tosummon to his side councillors who would give him theadvice he craved, and he was assured in due course thatthe extermination of his enemies was the first duty of asovereign.But the Pandavas also had a watchful friend and adviserin a certain uncle named Vidura, who, though ofinferiorbirth, was a veritable incarnation of the god of justice.Vidura had the gift of reading men s thoughts from theirfaces, and easily at this juncture did he understand themind of Dhritarashtra and his family. But he warned thePandavas that while they ought to be on their guard, theymust never precipitate the full hatred of those who werein power by allowing it to be seen that they understoodtheir feelings. Rather must they accept everything thatwas done with an air of cheerfulness, and apparently without 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 sovereigntyof the kingdom. The timid Dhritarashtra could onlyacknowledge that the suggestion marched well with his ownsecret wishes, and this being so, his stronger-minded sonquickly reassured him as to the difficulties that he foresaw.Theirs was at present, he pointed out, the command of thetreasury. Having that, they could buy the popular allegiance,and no critic of their conduct would be strong enough

Myths of the Hindus ^f Buddhiststo oppose them. From this time Duryodhana began towin over the people by lavish distribution of wealth andhonours.The Princes are BanishedIt was now, under secret instructions from Dhritarashtrathe king,that certain members of the court began to praisethe beauties of the city of Benares, in which, they said, theyearly festival of Shiva was already beginning. Presently,as was intended, the Pandava princes, with others, showedsome interest and curiosity as to the beauties of Benares,and said how very much they would like to see it. Suddenly, at the word, the blind Dhritarashtra turned towardsthem with apparent kindness. "Then go, my children,"he said, "youfive brothers together, and satisfy your desireby living for some time in the city of Benares, and youshall take with you from the royal treasury largess fordistribution."There was no mistaking the fact that the words whichsounded so friendly were really a sentence of banishment.But Yudhishthira, with his fixed policy, had sufficientpresence of mind to bow cheerfully and signify pleasure atthe opportunity given him. A day or two later the greyhairedKuntI set out with her five sons from Hastinapura.Purochanna, the friend and minister of Duryodhana, had,however, left still earlier to make preparations at Benaresfor receiving the princes. And especially he wasinstructed to build a house for them of highly inflammablematerials and fitted with all the costliest furniture andequipments as close to the public arsenal as possible, thatthere he might live, as warden of the city,and watch for asuitable opportunity of setting fire to it, as ifby accident.The palace, in fact, was to be made of lac.138

"""""The Princes arrive atBenaresMeanwhile the watchful Vidura, letting nothing in all thisescape him, had made ready on the Ganges a fine shipto which KuntI and her sons mightflee in their hourof peril. Now, also, as the Pandavas set forth fromHastinapura, Vidura, of all who accompanied them at thebeginning 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 shouse, and a deep hole is a wonderful refuge Make!yourselvesfamiliar with the roads through the forest andlearn to direct yourselves by the stars. Above all, beever vigilant1I understand you well," replied Yudhishthira quickly,and without more words they parted.The Princes arrive at BenaresThe Pandavas were received with great magnificence bythe people of Benares, headed by Purochanna, and werelodged for a time in a house outside the city. On thetenth day, however, Purochanna described to them a fairmansion that he had erected for them within the city.His"name for it was the blessed home," but it was of coursein reality"the accursed house," and Yudhishthira, judgingthat course wisest, went forth with his mother andbrothers to take up his quarters in it. On reaching thehouse he inspected it closely, and, indeed, the smell of lac,tar, and oil was strongly perceptible in the new building.Then, turning to Bhlma, he told him that he suspecteditto be highly inflammable.at once to our first quarters ?surprise.Then ought we not to returnsaid the simple Bhlma inIn my opinion it is wiser," answered his139

other,Myths of the Hindus @P Buddhists"to remain here in seeming contentment, and thusgain time by allaying all their suspicions. If we showedthat we understood him, this Purochanna would make animmediate attempt upon us. But we must always haveour eyes about us ;not for one moment must we allowourselves to be careless."No sooner were the princes established in their new abodethan there came to them a man who said he was anemissary from Vidura, their uncle, and skilled in mining.It was his opinion that the house in which they now werewould be burnt on some moonless night. He thereforeproposed to dig for them a wide subterranean passagewithout delay. And he repeated to them, as password,the last sentence that had been spoken, in a strangetongue, between Yudhishthira and his uncle at themoment of parting. Hearing all this, the Pandavasaccepted him with great joy, and he at once began acareful excavation in the chamber of Yudhishthira,covering up its entrance with planks so as to be levelwith the rest of the floor. And the princes spent theirdays hunting and ranging the forests in the neighbourhood, and at night slept always within closed doors, withtheir arms beside their pillows.The Escape of the PandavasWhen a whole year had gone byitappeared to Yudhishthira that Purochanna was completely off his guard. Hetherefore considered that the time would now be favourablefor their escape. On a certain evening, therefore, Kuntithe queen gave a great feast, and hundreds of men andwomen came to it. And in the dead of the night, as itchanced, when all had gone, a great wind began to blow;and Bhlma at that time, coming out quietly, set fire to that140

The House of Lac

The Escape of the Pandavaspart of the house which adjoined Purochanna s ownquartersin the arsenal. Then he set fire to various otherparts, and leaving it all to blaze up of itself, he, with hismother and brothers, entered the subterranean passageto make their escape. And none knew that a poor lowcastewoman had come to the feast, accompanied by herfive sons, nor that all six, in the sleep of intoxication, laywithin the burning house. And since drowsiness and fearimpeded the motion of the Pandavas, the gigantic Bhlmalifted his mother to his shoulder, and then, taking twobrothers under each arm, pushed forward along the secretpassage, and came out after a while into the darkness ofthe forest. And Bhlma, thus loaded, pushed on, breakingthe trees with his breast, and pressing the earth deep withthe stamping of his feet.And behind them the citizens of Benares stood all nightwatching the burning of the house of lac, wailing aloudfor the fate of the princes, whom they supposed to bewithin, and loudly condemning the wicked Purochanna,whose motives they understood thoroughly well; andwhen morning was ceme they found the body of Purochanna and the bodies of the innocent low-caste womanand her five sons, and sending word to Dhritarashtra in thedistant capital, they proceeded to render royal honours to theunfortunate victims. But the miner who had been employed by Vidura contrived to help in the moving about ofthe ashes, and so to cover the entrance to the secretpassage as he did so that none suspectedits existence.Meanwhile, when the Pandavas had emerged from theforest they found in a fair ship on the Ganges a man whoseemed to be measuring the river and searchingits bed tofind a ford. And this was really that captain who hadbeen sent by Vidura to wait for the hour of the Pandava141

":1Mythsof the Hindus & Buddhistsflight. Seeing the five men, with their mother, reach theriver-bank, he now brought up his vessel and said to thegrey-haired Kuntl in a low voice: "Escapewith thychildren from the net that death hath spread around youall!" Kunti looked up startled, and he turned to theand said: "It is the word of Vidura. Be everprincesalert ! I am sent to convey you to the other side of theGanges !Recognizing him by these words as the agent of Vidura,the princes gladly stepped into his boat, and he took themsafely to the opposite shore. Then uttering the one wordJay a, (Victory he left!), them, and returned to the workhe had seemed to be doing. And the Pandavas, with theirimother, 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 beingthere received in the outer rooms of a Brahman and hisfamily, they settled down to live as learned men by begging.it wasAnd repeating long passages from the sacred books,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.iBut returning to Kunti in the evening with the rice theyjhad 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 thetown of Ekachakra.V. HOW THE PANDA VAS WON A BRIDENow while the Pandavas were living with their motherdisguised as Brahmans in the142town of Ekachakra, there

How the Pandavas won a Bridecame one staunch friend and another out of their past lifeto visit them quietly.And from one of these they heardthat Drupada, king of the Panchalas, had announced theSwayamvara of his beautiful daughter Draupadl. A fewmore words passed regarding the extraordinary charmsand accomplishments of the princess of the Panchalas, andin the evening, when their guest had gone, Kunti noticedthat her sons had fallen silent and listless. Then, guessingthe cause of their changed spirits better than they couldhave done themselves, she said, with gentle tact, that shewas tired of Ekachakra and would be glad to renew theirwanderings, if her sons would, in the country of thePanchalas.The very next day all said good-bye to their host theBrahman of Ekachakra and set out for Kampilya, thecapital of Drupada. And as they went theyfell in withcertain Brahmans going by the same road, who told themof the great bridal choice that was about to be held forthe princess of the kingdom and of the royal largessgiven to wanderingto bescholars on the occasion. And theprinces, making as though they heard of these things nowfor the first time, joined themselves to their company andannounced their intention of witnessing the Swayamvara.And when they reached the city they went about it for atime as sightseers and ended by taking up their quartersin the guest-rooms of a certain potter.Now ithappened that ever since the raid of Drona andhis pupils Drupada had cherished a secret wish that hisdaughter Draupadl might be wedded to Arjuna. Butthis wish he had never mentioned to anyone. Still, notknowing of the reputed death and thinking secretly ofhim, he caused a verystiff bow to be made and had a ringsuspended atand announced that hea very great height,

"Myths of the Hindus & Buddhistswho should string the bow and shoot his arrow throughthe ring should have the princess for his wife. Withthese 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 allalike Drupada received with lavish hospitality. But thePandavas were living as beggars in the house of thepotter, and none in all the city recognized them.The festivities attendant on a royal wedding began, andon the sixteenthevery day waxed greater and greater, tillday, when everything was at its height, the great momentarrived. The Princess Draupadi, robed and jewelled,stepped into the arena, bearing a golden plate whereon laya garland of flowers. As she entered, all music wasthe sacrificialstopped and the royal Brahmans lightedfire. When all was still, Dhrishtadyumna, her twinbrother,stepped forward beside the princess and said in avoice as deep and rich as thunder itself: O ye monarchsthat are assembled here to-day, behold the bow, andyonder is the ring! He who can shoot five arrowsthrough that ringhaving birth, beauty, and strength ofperson shall obtain to-day my sister as his bride "!Then turning to the princess herself, he enumerated allthe kings who were candidates for her hand and told herthat he who should shoot the mark was to be chosen by her.And Duryodhanas name came first, and Kama was mentioned, but none spoke the names of the five Pandavas, who,unknown to all, were present in the crowd as Brahmans.The ContestAs Dhrishtadyumna finished speaking their names thekings and princes all leapt to their feet, each eager to befirst in the stringing of the bow. And as they sprang into144

"The Contestthe arena and crowded together to the testing-spot, it wassaid by some that they saw the gods themselves ontheir heavenly chariots mingling in the concourse. Oneafter another, with hearts beating high, under the eyes ofDrupada, in the blaze of the world and covered with glory,the candidates went forward to the shooting-place. Andsome with swelling lips and straining muscles labouredlong to string that bow, and one after another, with crownsloosened 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 andeager to show the glory of the knighthood, stepped forward quickly to the place of the bow. And seeing him,five seeming Brahmans amongst the spectators drew intheir breath and gave the princess up for lost, for theyhad no manner of doubt that Kama could string the bowof Drupada.But as her eyesfell on the hero the princess exclaimed incold tones of disdain :I will not wed the son of acharioteer!" And hearing her, Kama smiled somewhatbitterly, 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 hisattempt, and their uniform failure was being discussedhotly by the spectators, Arjuna, with his deer-skin rug, hismatted locks, and his sacred thread, rose from amongstthe crowd of Brahmans seated as onlookers on the outskirts of the arena and stepped forward to the shootingdais.Loud murmurs, some of approvaland some ofand leftdisapproval, rose from the Brahmans to rightof him as he did so. For, regarding him as one of themselves, they took his movement for the most part as oneof mere childish restlessness which would bring disgraceK 145

"Myths of the Hindus & Buddhists:on all of them. Only a few of them, noting his form andGood, good ! Makebearing, had the courage to cry"the attempt!But while his friends talked Arjuna walked up to thebow and stood before it like a mountain. Bending hishead in prayer, he walked slowly round it. Then in thetwinkling of an eye he strung it, and shooting five arrowsin quick succession through the ring, he brought downthe mark that had been suspended above.The cheering that followed seemed to come from theheavens as well as from the amphitheatre. The Brahmansstood up in their excitement waving their scarfs.Flowers rained from the sky in all directions. And thebards immediately burst out into praises of the hero whohad won. From the royal seats above the listsDrupadathe king beamed approval on the young Brahman who hadshot the mark, and the Princess Draupadl lifted her eyesto Arjuna s and silently signified that she took him as herlord.But while the uproar was at its height Yudhishthira, withthe twins Nakula and Sahadeva, fearing recognitionifthey remained all in one place, rose and left the assembly,leaving Arjuna and Bhlma together alone. In less timethan it takes the clouds to overspread the sky, the wholetemper of the assembly seemed to change.Arjuna had been vested by Draupadl with the white robeand the garland of marriage, and Drupada s approval ofthe hero was patent to all the beholders.Seeing this, thekings and princes who had failed were suddenlywrath. They had been set at naught. They had beeninvited to be insulted. They had been openly refusedfilled without of contempt, and a Brahman chosen over their heads.Seizing their maces, the angry warriors made a united

""""The Pandavas are Recognizedwho shrank back for the momentrush upon Drupada,amongst the crowd of Brahmans. But seeing the dangerof their host, Arjuna and Bhlma came forward to coverhim Arjuna with the redoubtable bow, and Bhima, tearing up by the roots a great tree, brandishing it ready forsuccess. Even Arjuna, accustomed as he was to the greatfeats of his brother, was astonished to see him uproot thetree, while all the monarchs fell back in sheer amazement.The Pdndavas are RecognizedBut one there was in the royal gallery,Krishna by name,a prince of the Vrishnis and cousin by birth of the Pandavaprinces, who, seeing that feat, knew suddenly whothe two seeming Brahmans were.Look, look ! he said to his brother, who was besidehim, I had heard that the Pandavas had escaped fromthe house of lac, and as surely as I am Krishna yonderare two of them, Bhlma and Arjuna!Then the Brahmans, shaking their coco-nut water-vesselsand their deer-skins, closed round Drupada for his protection against the onset of the knighthood, while Arjunaand Bhlma took them one by one in single combat. Andsuch was the shooting of arrows between Kama andArjuna that each was to the other invisible for severalminutes at a time, and Kama fainted from loss of blood,but recovered to a greater enthusiasm for battle thanbefore. And all admired the strength and lightness ofBhlma, who could seize a hero and throw him totance and yet refrain from hurting him much.a disFinally, however, the kings and princes, with all their goodhumour restored by fighting, surrendered cheerfully totheir Brahman opponents. And when this moment arrived,147

"""Myths of the Hindus ^f BuddhistsArjuna and Bhima, leaving the throng and followed bythe princess, turned their steps to their mother s house.Kunti meanwhile had been waiting in great anxiety forthe return of her two sons. The day was wearing on, andhow many evils might not have befallen them At !last,however, in the midst of a crowd of Brahmans, she sawArjuna and Bhima. 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 blushing princess whom they were putting forward as theyspoke, answered Enjoy :ye all what ye have brought!Then she saw Draupadl and, embracing her warmly, welcomed her as a daughter. Thus the princess of the Panchalasbecame the bride of the Pandavas.But as all sat together in silence in the house of thepotter there came two guests Krishna, the prince ofthe Vrishnis, and Balarama, his brother who laughinglyhailed them all as Pandavas, touching the feet of Yudhishthirain token of their delight that they had escaped fromthe house of lac. Then, lest any should recognize themand their disguise be penetrated, they hastily withdrewagain. And the Princess Draupadl proceeded humbly andlovingly under Kuntl s direction to cook the evening mealfor the whole family. And none was aware that herbrother, Prince Drishtadyumna, was lying concealed in anadjoining room for the purpose of listening to the secretconversation of the seeming Brahmans.And when night came, the Pandavas, lying awake, discussed with one another of divine weapons and battlechariots and elephants and military matters. AndDrishtadyumna set out with the dawn to return to hisfather and report to him the character of the hero whohad bent the bow. But Drupada, running forward, met148

"him, saying:the mark?"The Storyof ShishupalaTell me 1 tell me 1 was itArjunawho shotOnly after the bridal feast had been given, however, atthe palace of Drupada, would Yudhishthira admit that heand his brothers were in truth the Pandava princes. UntilDraupadi was duly wedded she knew them only as theshooters-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 alliancewith the Pandavas his joy knew no bounds and he fearednothing, even from the gods. And the rumour of theirescape from the house of lac and their victory at theSwayamvara began to spread through the neighbouringkingdoms, and all men began to look on them as thosenewly returned from the dead. And Vidura himselfcarried the news to Dhritarashtra that the Pandavas nowwere alive and well and gifted with many and powerfulfriends.THE STORY OF SHISHUPALAVI.When the news reached Dhritarashtra that the Pandavashad not after all been burnt in the house of lac, but hadescaped and were now at the court of Drupada, acceptedin his family and furnished with many and powerfulfriends, the old king did not know what reply to make.So he called to him his son Duryodhana and all hiscouncillors, and put to them the question of what course heshould pursue.All were for their immediate recall to Hastinapura; everyone urged the sending of congratulations on their escape.But Duryodhana was of opinion that after this they shouldproceed to dispose of them by a series of frauds, dividingtheir interests and settingthem against each other, and so149

Mythsof the Hindus ^f Buddhiststhem of all resource. Kama,at last deprive on the otherhand, held that they should be fought. Prowess againstprowess, knighthood against knighthood, he said. Thesemen could never be divided. Such an attempt would onlyrender ridiculous him who might undertake it. But a fairfight should be the method of a soldier. The Pandavaswere men, they were not gods, and as men they might bedefeated in battle.Bhlshma, on the other hand, supported by Drona andVidura, pointed out that the right of the Pandavas to thepaternal kingdom was at least as good as that of Duryodhana.They must therefore be recalled and firmlyestablished in half of the kingdom. So strong was theinsistence of these good men upon this course thatDhritarashtra had nothing to do but obey, and an embassywas sent to the court of Drupada, with presents for theand to inviteprinces, to congratulate them on their safetythem again to their ancestral home. By this time notonly Drupada, but also, and even more powerfully, Krishnaand his brother Balarama, had become the friends andcounsellors of the Pandavas, and not until they were advisedto do so by all of these did they accept the overtures offriendship made by their kinsman Dhritarashtra. At last,however, they did so, and taking Kunti, their mother, andDraupadi, their queen, set out for the city of Hastinapura.The Return of the PandavasArriving there and staying long enough to rest, they weresummoned to the presence of Dhritarashtra, who toldthem that in order to prevent any further disturbance inhis family he was willing to divide the kingdom and givethem half, assigning to them a certain desert tract forresidence.150It had always been the habit of these princes

The Return of the Pandavasto accept cheerfully what was offered them by the agedsovereign and make the best of it. And on this occasionthey did not break their rule. Apparently seeing no flawin this giftof a barren tract of wilderness for a home,they did homagenew capital.Once there, however, their energyto Dhritarashtra and set forth to theirknew no bounds. Offering the necessary sacrifices of propitiation, they had theground measured off for a new city, and proceeded tobuild, fortify,and adorn it till there stood on the plain thefamous Indraprastha, a fit abode for the very gods, not tospeak of emperors, such were its beauty and magnificence.Not content with building a city, the brothers set aboutorganizing their dominions and their administration, andtheir subjects, realizing the wisdom and beneficence of thesenew rulers, felt themselves happy indeed to have passedunder their sway. There was no misery in that kingdomcaused by arrears of rent. The peasant obtained easy accessto his sovereign. Justice was well administered ;order wasmaintained ; peace and prosperity were united on all sides.At this time it was suggested to Yudhishthira that heought to hold a Coronation Sacrifice, and the thoughtbegan to cause him some anxiety. On every hand hesought the advice of his ministers, but not until he hadobtained that of Krishna, his new and trusted friend,could he be sure of the right course. He was aware ofthe many motives kindness, flattery, self-interest, and therest that guide men in the giving of counsel, and to hismind there was but one soul that was above all suchinfluence. The Coronation Sacrifice was not a rite to beundertaken lightly.It meant the establishment of theking who itperformed as suzerain over all his fellows.To do this it was necessary to bring together an immense

Myths of the Hindus Sf Buddhistsconcourse of tributary sovereigns, and it was well knownconcourse of feudatories lurked immensethat in this greatItdangers. was at such gatherings that revolutions wereapt to originate.It behoved him who would offer thesacrifice, 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 wholeempire for life. But the smallest false step might resultin supreme disaster, hurling him from the throne and evenbringing about a civil war.The Counsel of KrishnaEven as Yudhishthira had thought, whilst others lightlycounselled him to undertake the sacrifice,could point out to him the train of thoughtKrishna alonethat shouldguide a monarch face to face with so grave an enterprise.Point by point he discussed with him the political state ofrival kingdoms and the chances of stability in the countryat large.Thus he led him to see what wars must beundertaken and what areas must yet be subjugated beforethe imperial sacrifice could be offered. But Krishnaencouraged Yudhishthira, no less warmly than his ownministers had done, as to his personal fitness and theappropriate condition of the home-kingdom and itsgovernment for the proud position that he desired to makehis own. Nor did Yudhishthira or any of his brotherssuspect that, just as this festival would establish them inthe over-lordship, so it was destined to reveal before theeyes of all men, and not only to the trusted few whoalready knew it, the greatness and power of Krishna himself, who was, indeed, no king, only because he was so farabove all earthly kings.Having taken the advice of this mighty counsellor,152

The Quarrel for PrecedenceYudhishthira proceeded to carry it out in every particular,and not until all was finished would he announce hisintention of holdingthe coronation festival. Even afterthis the preparations for the sacrifice took a long time tomake, but finallyall was ready, and in every directioninvitations were sent out, and kings and heroes began toAnd there was one there, Narada by name, whopour in.had the inner sight,and he, looking upon that greatassembly and seeing the Lord Krishna as its true centreand occasion, was filled with awe, and where others sawonly brilliance and festivity he was all reverence and satwatching, lost in worship.Now when the last day of the sacrifice was come and thesacred water was about to be sprinkled on the head ofYudhishthira, it was suggested by Bhishma, head of boththe royal houses, that, as a matter of courtesy to the invitedguests, homage should first be done to each one of themin turn, according to his rank and precedence. And, addedthe old grandfather as his eyes dwelt fondly on the faceof Krishna, to him first of all, as the incarnation of God,let these royal honours be paid as chief. And Krishnahimself consenting also, the honours were paid.The Quarrelfor PrecedenceBut one there was amongst the assembled kings whogrudged the precedence given to Krishna in the midst ofsovereigns, as if he also had been a ruling monarch. Andthis guest, Shishupala by name, broke out into bitter reproaches against Bhishma and Yudhishthira for what heregarded as the insult done to the tributary vassals in thusputting before them one who could lay no claim to precedence by right of independence, or long alliance, or ageand kinship. Was Krishna, he asked, the oldest who was153

Mythsof the Hindus & BuddhistsHow could such a claim be urged when Vasudev,present ?his own father, was in his proper place ? Or was he heldas master and teacher ? But here was Drona the Brahman,who had acted as tutor to all the royal princes. Or didthe Pandavas give him precedence because of his treaty,value as an allyin time of war? If so, here was Drupada, whodeserved better of them ;for he was the father of Draupadi,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 Bhlshma, their kinsman, the bond betweentwo lines, had a better right.At these words of Shishupala, a certain number of the guestsbegan to manifest disaffection to the sacrifice and its lord,and it became evident that Shishupala was master of athemselves to prevent thefaction who might take ituponproper completion of the ceremonies. Now, if a royalsacrifice were not brought to a proper end, the fact wouldand itssubjects.forbode great disaster for the kingdomHence Yudhishthira showed great anxiety and did all hecould to conciliate the angry king. He, however, like aspoiled child, or like a stern and bitter man, refused byany means to be placated. Seeing this, Yudhishthira lookedtoward Bhlshma for advice. Bhlshma, however, took nopains to conciliate the angry king. Laughingly he putaside the gravityof Yudhishthira. "Wait," he said, "Oking, till the lord Krishna wakes up to the matter ! Canthe dog slay the lion ?Verily this king looks very like alion, till the lion is roused then we shall;see what we shallsee."But Shishupala heard the words that Bhlshma spoke, andbeing deeply galled at the comparison to a dog, he addressed himself to the venerable statesman in words thatwere openly insulting and unrestrained. He called him154

"And"AndBhishma sStoryan old reprobate, always prating of morality, and as theylistened even his own friends and allies were filled withhorror and looked to see some judgment fall speedily onthe head of one who so forgot the dignity due to his ownand equal rank. Bhlshma, however, showed no excitement.Standing calmly there, he held up his hand for silence, andas soon as it was established he spoke to the angry Bhlma,Yudhishthira s brother, whose red eyes showed that heregarded the words that had been spoken to his reveredgrandfather as a challenge to himself.Bhlshma s Story"Softly,O:Bhlma," said Bhlshma, "and listen to thestory of this very Shishupala. He was born in the kinglyline, having three eyes and four arms, and as soon as hewas born he brayed like an ass. And his father and mother,being affrighted by these omens, were making up theirminds to abandon the child, when they heard a voice speaking to them out of the air and saying Fear : nothing ;cherish this boy. His time is not yet come. One is alreadyborn 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 thesewords, took courage, and asked : Who is this that shallbe the slayer of my son ?the voice answered : He on whose lap thy child willbe seated when his third eye disappears and his two addedarms fallaway.lo, after this, the king and queen of Chedi made around of royal visits together, and wherever they went theyasked the king whose guest they might be at the momentto take their child into his arms. But nowhere did he losethe added arms, nor did his third eye disappear.155

""And"And"And"""Myths of the Hindus @f BuddhistsThen, disappointed, they came back to their own city andtheir own palace. And when they had been some time athome there came to visit them the young Prince Krishnaand his elder brother. And they began to play with thebaby. 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 queenof the Chedis knew that this was the destined slayer ofher son, and falling on her knees, she said : O Lord, grantme one boon !the Lord Krishna answered :Say on 1*she said : Promise me that when myson offendsthee thou wilt forgive him !he answered :Yea, if he offend me even a hundredtimes, yet a hundred times shall Iforgive him.This is thatShishupala,"continued Bhishma, who evennow, presuming on the mercy ofthe Lord, summons theeto battle. Truly must he be a portion of the energy of theCreator, and that energy the Almighty would now resumewithin himself. It is for this that he may bring abouthis own destruction, that he is provoking so much angerand roaring like a tiger before us, caring nothing for theresult."Now Shishupala s anger had been mounting higher andhigher during Bhishma s speech, and as it finished heshook his sword threateningly and said, "Dotard! knowestthou not that thou art at this moment alive only by thekindness of myself and these other kings ?"Whether that be so or not,"answered Bhishma withgreat haughtiness and calm, "know that I esteem all thekings of the earth but as a straw. Whether I be slain likea beast of the field or burnt to death in the forest fire,whatever be the consequence, here do I place my foot156

"on the heads of you all.The Fatal DiceHere before us stands the Lord.Him have we worshipped. Let him only who desires aspeedy death enter into conflict with him. But such aone 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 bodygod!"of thisThe Death of ShishupalaAs the solemn words of Bhlshma ended all presentinvoluntarily turned their eyes toward Krishna. Intenthe stood there, looking quietly upon the enraged and angerinflatedShishupala, like one whose mind might be summoning the celestial weapons to his aid. And when Shishupalalaughed tauntingly, he merely said "The : cup of thy misdeeds, O sinful one, is now full ! and as he spoke theflaming discus rose from behind him and, passing over thecircle of kings, descended upon the helmet of Shishupalaand clove him through from head to foot. Then cameforth the soul of that wicked one, as it had been a mass offlame, and, making its own path, bowed itself down andmelted away into the feet of Krishna himself. Even asBhlshma had declared, falling,he entered into and wasmingled with the body of that god.Thus ended Shishupala, who had sinned to a hundred andone times and been forgiven. For even the enemies ofthe Lord go to salvation by thinking wholly upon him.THE FA TAL DICEVII.Now when the imperial sacrifice of Yudhishthira was over,to be hishis cousin Duryodhana continued for many daysguest in the palace that the brothers had built for suchpurposes at Indraprastha. And with Duryodhana there157

Myths of the Hindus & Buddhistsa man who was destined:stayed as friend and companionto be his evil genius, an uncle of his, Sakuni by name.And together they examined the mansion that thePandavas had built. And in one of the rooms, comingupon a crystal floor, Prince Duryodhana took it to bewater, and drew aside his garments as if to wade; then,discovering his error, he went about in constant mortification. But next day coming upon a pond, he mistook it forcrystal and fell in, whereupon he became a mark for goodnaturedraillery.But everything affected him with bitterness.Crystal doors appeared to him to be open, and opendoors he suspected to be closed, and vexation was addedto vexation in his mind.Besides this, the beauty of wallsstarred with jewels and halls with thousands of carvenpillars filled him with jealousy, and in his thoughts hecompared Hastinapura with Indraprastha and spoke tohimself of the Pandavas as foes. It was in this moodthat his stay with his cousin ended and he returned toHastinapura.It was well known that Yudhishthira was sensitive on allNowpoints that involved the honour of the knighthood.there was one matter that was incumbent upon the trueknight :just as he must answer a challenge to battle, so hemust comply with a challenge to the dice. But the eldestofthe Pandavas was known to be extremely weak in thismatter. He gambled badly, and was subject to theintoxication of the dice. When the stakes were beingthrown he would lose his head and throw wildly, and nonecould at such a time gain his attention to reason with him.For this reason it was the habit of Yudhishthira to avoidgambling, unless it was made imperative by a knightlychallenge.Now Sakuni, the uncle and companion of Duryodhana, in158

"The Challengespite of his high position and associations, was a gamblerwho carried his skill with the dice to the height of sharppractice.In this there was none living who surpassedhim, and like all such men he was ever hungry for newvictims. Sakuni now therefore began to harp on thewell-known weakness of Yudhishthira, plying Duryodhanawith the demand that he should be invited toHastinapura toplay.The ChallengeThe permission of the aged Dhritarashtra, always likeclay in the hands of his eldest son, was not difficult toobtain, and Vidura himself, in spite of his protests, wasto Yuddispatched to Indraprastha with the challengehishthira to come to throw the dice. A large pleasurehousewas rapidly erected meanwhile, and every preparation was made to receive the royal guests.Yudhishthira was very grave when he learned atIndraprastha the errand on which Vidura had beensent."Gambling is ever productive of dissension," hesaid ;"tell me who are to be the other players?"One by one Vidura mentioned their names, and at eachYudhishthira and his brothers grew more thoughtful.They were all men known for their skill and for theirunscrupulous and greedy methods of play. At last, however, realizing that the invitation was also the king sorder, Yudhishthira gave directions that all should bemade ready for the journey."I think," he said,"it isthe call of fate. What is a man to fight against destiny ?And with heavy hearts the heroes and Draupadi set forthfor Hastinapura, where they were received in right royalfashion, and as soon as their fatigue was gone conductedto the gambling-table.

Myths of the Hindus ^f BuddhistsWith manifest reluctance, acceding only inthe royal wish and the honour ofsat down in the presence ofobedience tchis order, Yudhishthira;the assembled court to playwith Sakuni. And Dhritarashtra himself was present,!together with Bhishma 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, asall 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 forhigher and more precious stakes. And the |grave personspresent sat with heads bowed and faces hidden in their:hands. And the Pandava brothers held themselves still,with breath indrawn, feeling themselves at the disposalof their brother, who was also their sovereign, thoughtheir hearts were bursting with rage and they longed toseize his adversary by the throat and deprive him of life.Only the insolent Duryodhana laughed aloud, and grewflushed with triumph as the madness of Yudhishthirabecame more and more apparent to the whole of thataugust assembly. But the weak Dhritarashtra was full offear, for he could feel the thoughts of all present andknew well enough, in his timid way, that a storm washere being set in motion that would not end till all thehouse should be uprooted. And Vidura, sitting besidehim, reminded him how asses had brayed when Duryodhana was born. And the monarch shivered, yet had notstrength to stop the play.1 60

I|!""The Loss of DraupadlThe Loss of DraupadlMeanwhile the madness of Yudhishthira progressed.Ateach cast he lost and Sakuni won. Jewels went, the royaltreasures went, chariots, servants, stables, banners allkinds of possessions followed. Then the play entered ona more dangerous phase. The king staked his kingdomand lost. Yudhishthira was now demented, beyondallhope of reaching by arguments, and one by one, in thepassion of the gambler, he staked his brothers, himself,and Draupadl and lost !"Aha!" cried the wicked Duryodhana, leaping to hisfeet in unconcealed delight. Go, Vidura, and bring usthe virtuous Draupadl, that the Pandava queen may sweepour floors ! But Vidura cursed Duryodhana for thewickedness that would insult a woman and bring a doomupon them all, and a courtier had to be sent for Draupadl.When at last the wife of Yudhishthira stood before them,and was told that she had been made the slave of Duryodhanas faction by her husband, she asked in what conditionYudhishthira had been when he offered such a stake.And when she was told that he had first lost himself toSakuni, and afterwards staked her, she answered intriumph that she repudiated the transaction. How couldone who was himself a slave possess another who wasfree, and so dispose of her? And all present felt thesoundness of her reasoning, yet would not Duryodhanaadmit himself foiled.Then when the dispute was at its height, and the lawlessness of Duryodhana in the presence of Draupadl wasthreatening to provoke Bhima and Arjuna to his slaughter,at that very instant a jackal was heard to wail in thevicinity of Dhritarashtra. And in answer to the wail ofL 161

"""Ask""""Ask"""Mythsof the Hindus & Buddhiststhe 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 andlooked at each other, and Dhritarashtra grew pale andbegan to tremble, for he had heard the sounds and under"stood. a boon, Draupadi he commanded, ! puttingup a shaking hand to still the clamour that was going onaround him. "Ask a boon, my daughter.I will grantunto thee whatever thou sayest!At those words Draupadi looked up.I who am free,"she said quietly and proudly, "demand the freedom ofmy son s father, Yudhishthira !Granted," said Dhritarashtra.again!"And the freedom of all his brothers," continued Draupadi, "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 wholeworld. They need owe nothing to a boon "!And Kama, looking on, said to himself: "Was there eversuch a woman? The Pandavas were sinking in an oceanof despair, and the princess of Panchala hath made herselfa ship to carry them in safety to the shore !Immediately amongst the new-freed princes arose a fieryargument as to whether their first duty was not the slaughterof Duryodhana for the insults done to Draupadi, and it wasaverred by those who were present that in the heat of hisanger smoke issued from the ears of Bhima. But Yudhishthira, who had regained his habitual calm, pacified them.He turned to Dhritarashtra to ask what might be the royalwish.162

""YouThe Loss of DraupadiOh, go back to your own city and take your wealth withyou and rule over your kingdom," entreated the old man,now thoroughly frightened.fortunately are opento reason. Leave us for Indraprastha, and that as quicklyas possible! Ionly beg that you will bear no maliceagainst us for what has "passed And the Pandavas were1glad enough to carry out his instructions. With everyformality of courtesy, therefore, they ordered their chariotsand escorts and set forth for Indraprastha without delay.Duryodhana had been absent when his father Dhritarashtrain his panic had urged the Pandavas to depart fromHastinapura. Now, however, his evil counsellors crowdedround him, "Weexclaiming: are undone! All that wehad won the old man has given away! He has given theirwealth back to the enemy."Duryodhana hastened to his father s side and, withoutfrightening him by any reproaches, represented to him thedanger of allowing the Pandavas, after the insults showeredupon them, again to have access to their friends, theirarmies, and their stores. Dhritarashtra listened andwavered, and at this point Duiyodhana suggested as afantastic wager that they should be brought back to throwthe dice once more, and whichever side lostshould retireinto the forest for twelve years to live as ascetics and passthe thirteenth year in some city unrecognized by any, or, ifrecognized, pass another twelve years in the forest as forfeit.During this time Dhritarashtra himself, urged his son,could make himself the master of widespread alliancesand of a vast standing army, not easily to be conquered byfive wandering princes. So might theystill retrieve thefolly of having allowed them to depart.The old king listened and, fatally compliant, said: "Thenlet them return.Bringthem back."

"No,""""Return""My"""Myths of the Hindus ^f Buddhistsno ! cried all the ministers, and even Kama, whosurrounded him. "No, no ! Let there now be peace! ButDhritarashtra said :son s desire shall be fulfilled.Let them be recalled !Then even Gandharl, the aged queen, came into thecouncil-chamber and implored the king her husband tocast off Duryodhana, their eldest son, rather than againallow 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 ableto prevent it. Let my son s desire be fulfilled. Let thePandavas return !The Renewal of the ContestYudhishthira and his brothers had gone far along the roadwhen the royal messenger overtook them with the king scommand for their return. There was no great need forwas false.compliance. They knew well that the playThey might easily have made some courteous excuse andpushed on to their own city.But the mind of a man underthe sway of calamity becomes deranged. Yudhishthira, atthe wordsand play! took on the look of a manunder a spell.And in due course, to the despair of alltheir friends, the Pandavas once more entered Hastinapuraand addressed themselves to play.Once more the dice were thrown. Again Sakuni cried:J)I have won ! And the Pandavas stood up mastersof themselves, but doomed to live twelve years in theforests and a thirteenth year unrecognized in some city ;from there, if recognized, to return to the wild woods foranother twelve years of exile.But as they went forth, grim and silent, to their exile, wisemen marked the manner of their going and read in it of a164

The Kirat-Arjunaterrible return a return that should be disastrous to alltheir foes.THE KIRAT-ARJUNAVIII.Now while the Pandavas, in accordance with their defeatat dice, were living in exile in the forest, the mind ofYudhishthira brooded much upon their weakness as compared with the strength and resources of Duryodhana.foresaw that at some future time the differencesclearlybetween theircousins and themselves would have to bedecided by the fortunes of war. And he remembered thatDuryodhana was in actual possession of the throne andtreasury, and that all the friends of their youth whoseprowess on the field they knew were his friends and, hefelt sure, devoted to him. Drona and his pupils, above allKama, would, he feared, fightand die if need be, not forthe Pandavas, but for Duryodhana, son of Dhritarashtra,Hethe reigning king.Just at the time when the eldest of the Pandavas waspossessed by these forebodings a holy man came to visitthe retreat of the brothers, and the instant he saw Yudhishthira he began to answer the doubt that was inhis mind."Thou art troubled, O king,"he said, "about the rivalstrength of thy friends and thy foes. For that have I cometo thee. There is none in the world who can defeat thybrother Arjuna,if once he betakes himself to the mountainsand obtains the vision of the Great God. By his handare all thine enemies destined to be slain. Let Arjuna goto 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 mightmeet, and set out for the Himalayas. At the foot of themountains, when he reached them, he found a holy man,165

Myths of the Hindus & Buddhistsseated beneath a tree, and by him he was told that anyspiritual gift that he chose might be his with eternalbliss ;he had only to name what he wished. But theknight replied disdainfully that he had left his brothers inthe forest to the south, and had himself come thither toobtain divine weapons. Was he going to accept bliss andleave them unaided ? And the holy man, who was noneblessed him andother than the god Indra in disguise,approved his resolution. And Arjuna, passing by thistemptation, pushed on to the higher mountains where, ifanywhere, he might expect his vision.Passing through the thick forests, he soon reached thevery breast of the mountains and established himselfthere, amidst trees and streams, listening to the songs ofbirds, and surrounded by fair blossoms, to practise hisvow of prayer, vigil,and fast. Clad in scant clothes madewithered leaves andof grass and deer-skin, he lived uponfallen fruits, and month after month he reduced his allowance of these till in the fourth month he was able to liveon air alone, taking no other food whatever. And his headlooked like lightning because of his constant bathing andpurification, and he could stand day after day with armsupraised without support, till the earth began to smokeand the heavenly beings to tremble from the heat ofArjuna s penance.The BoarOne day, as he performed hismorning worship, offeringflowers to a little clay image of the Great God, a boarrushed at him, seeking to slay him. And Arjuna, in whomthe instincts of the soldier and the sportsman were everuppermost, seized his bow and arrows and rose from hisworship to kill the creature. At that moment the forests166

Kirat-Arjuna 166

"Let"The Boarhad grown strangely and solemnlystill. The sound ofsprings and streams and birds had suddenly stopped. ButArjuna, with his mind still on his half-finished worship, didnot notice this. Stringing his bow, he shot an arrow andhit the boar. At the self-same instant the beast was struckby another dart, seemingly as powerful, and with a roar hefell and died. But in Arjuna the wrath of a sportsmanhad blazed up, and apparently inhis unknown rival also,each to find his own shot interfered with at the lastmoment. For there stood towering above him, as angryas himself, a huntsman, seemingly some king of themountain tribes, accompanied by his queen and a wholetrain of merry followers. His form was blazing withenergy, and he was "saying How dared you shoot : ? The"quarry was mine 1us fightfor it ! said Arjuna, and the two began toturn their arrows on each other.To the mortal s amazement, the body of the huntsmanswallowed 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 uponhis opponent. He was met by the touch of a hand on hisheart, and instead of continuing his combat he turned atonce to finish his worship. Taking up a garland of flowers,he threw it about the image, but the next instant it was onthe neck of the mountain king."Great God! Great God!" cried Arjuna, falling in arapture at the feet of his unlooked-for guest. "Pardonthou my blows!"But the Great God, well pleased, put out his hand andblessed his worshipper and granted him the boon of divineweapons, such as could be hurled by the mind, by theeyes, by words, and by the bow. Never should such167

""Myths of the Hindus & Buddhistsweapons be used till all others had been exhausted. Nevershould they be used against feeble foes. For so they mightin truth destroy the universe. Then the Great God gave toArjuna Gandiva, the divine bow, and, blessing him, turnedand left that mountain with its vales and caves and snowyheights, 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 BECAMEA KNIGHTNow ithappened that the eldest queen of Drupada, kingof the Panchalas, was childless, and had been so for manyyears. And Drupada worshipped Shiva daily, ^prayingthat a son, not a daughter, might be born unto him ;anddedicated this son in advance to the task of aiding in thedestruction of Drona.At last, after much prayer and severe austerity, Shivahimself blessed him, sayingIt is enough, O :king! Thoushalt in due time have a child who will be first a daughterand then a son. This strange thingis decreed for thee.It will not fail !Then Drupada returned home and told his queenof thedivine promise that had been made to him. And she,being a woman of strong faith, took the blessing to heartand built her whole mind upon this decree of destiny.In due time accordingly the queen gave birth to adaughter of great beauty, but from the strength of herbelief that the promise of Shiva would be fulfilled sheactuallyitgave out that she had borne a son. AndDrupada, concurring in the proclamation, had all the ritesperformed that were proper on the birth of a son. The mothercarefully kept her own counsel and placed her trust firmly1 68

"The Maiden who became a Knightin Shiva, and the father everywhere said "She is a son:and no one in all the city suspected that that concealeddaughter was not a son. And she was called Shikhandin,because that name had a feminine form which was Shikhandim,and for the education of this Shikhandin-Shikhandinlevery care was taken by Drupada. She learnedwriting and painting and all the arts that were proper toa man. For her parents lived daily in expectation of amiracle, and it behoved them to be ready for it when itshould happen. And in shooting and fencing the childbecame a disciple of the royal guru Drona, and was inno way inferior to other princes in the management ofweapons.Then, as she was beginning to grow up, her mother urgedher husband to find a wife for their supposed son andmarry him in the sight of the whole world to someprincess of royal family. Then Drupada sent embassiesof betrothal in all directions, and finally selected a maidento whom marriage was to be proposed on behalf ofShikhandin. And this maiden was a king s daughter.But now, for the first time, the dread secret began to bewhispered, and it came to the ears of the royal father ofthe princess who was promised to Shikhandin in marriage.And he, thinking he had been purposely insulted in thatdearest point, the honour of the names of the women ofhis house, sent messages of threats and vengeance toDrupada. He would, he declared, destroy his city,andkill both Drupada and his daughter, and place acreatureof his own on the throne of the Panchalas.At this crisis the sense of his own guilt made Drupadasomewhat weak. However, the queen publicly took theresponsibility of the deception upon herself. She had,she told her husband in the presence of others, had a;169

""BornMyths of the Hindus ^f Buddhistspromise made to her by the god Shiva, and relying on thispromise she had deceived him, so that he had publiclyadvertised the world of the birth of a son. She had beenaltogether responsible, and even now she believed in theword of the Great God :a daughter, this childwould become a son !This statement Drupada laid before his councillors, andthey conferred all together for the protection of city andsubjects against the intended invader. In the first place,they refused to admit that any such insult as was averredhad been offered to the brother monarch. The proposalsfaith and wereof marriage had been made in all goodperfectly fit and proper proposals. Shikhandin, theyrepeated, was a man ;he was not a woman. Then theyrefortified the city and strengthened the defences. Andlast of all, extraordinary ceremonies of worship wereinstituted, and the king appealed to the gods for help inthis crisis, at every temple in his land.Nevertheless he had his hours of depression, when hewould go to talk the situation over with his wife ;and shedid all she could to encourage him. Every effort wasdirected to keeping up his courage.Homage to the godswas good, she said, when seconded by human endeavour ;no one could tell how good. Hand in hand, these twoknown to lead to success. Unthings were alwaysdoubtedly success awaited them. Whocould dispute it?The Resolve of ShikhandimWhile the husband and wife talked thus together theirdaughter Shikhandin! listened, and her heart grew heavyas she realized the unspoken despair that all this insistentcheerfulness was meant to conceal. It was the sense thatthey were to blame that so undermined their courage, and the170

The Resolve of Shikhandimroot of trouble and fault alike was in herself. Oh, howworthless she must be ! What a itgood thing would beif she could wander off and never be heard of again !Even if she died, what matter ?Losing her would onlyrid her unhappy parents of a burden that might possiblycost them, in any case, their lives and kingdom.Thinking thus in heavy despondency, she rode out of thecityand wandered on and on alone till she came to theedge of a dark and lonely forest. Now this forest had thereputation of being haunted. There stood in it an abandoned grange, with high walls and gateway, and rich withfragrance of smoke and grain. But though one mightwander through this house day after day, one would nevermeet the owner of the house, and yet never feel that it hadno owner. It was, in fact, the abode of a powerful spirit,^yaksha, known as Sthuna. He was full of kindness, andyet the name of the house was a word of dread amongstthe peasant folk in the country-side because of the emptiness and mystery that hung about it.But of all this Shikhandim had no idea when she enteredthe place.She was attracted by the open door and thepeace and silence; and having entered, she sat down onthe floor plunged in sorrow, and remained so for hours anddays, forgetting to eat.The kind-heartedjx#/.$v# saw her, and grew more and moredisturbed at her evident distress. Nothing would distracthis visitor from her depth of thought, and her forgetfulnessof herself seemed endless. At last the friendly yaksha,unable to comfort her, could do nothing but show himselfto her, and urged her to tell him what it was she wanted.So he did this, begging her at the same time to tell himher trouble, and encouraging her to trust him by everymeans in his power. He was a follower, he said, of Kuvera,171

""Oh"Oh"Myth sof the Hindus & BuddhistsGod of Wealth. There was nothing that he could notifgrant he were asked. He could even bestow the impossible. Let the princess onlytell him her trouble.!broke out Shikhandinl, unable to resist kindness so overwhelming when her need was so !desperate. make mea man, a perfect man !My father is about to be destroyedand our country to be invaded; and if I were a man itwould not happen make me!Of thy grace, great yaksha^a man, and let me keep that manhood till my father issaved ! And poor Shikhandinl began to weep.Shikhandinl attains her DesireThis was more than her kind-hearted host could bear, and,strange as it may sound, he became eager to do anythingin the world, even the absurd thing she asked for, if onlyit would comfort the unhappy lady. So then and there hemade a covenant with her. He would give her his blazingform and his manhood and all his strength, and he wouldhimself become a woman in her place and remain hiddenin his house. But when her father should again be safeshe was to return and once more make the exchange. Shewould once more be Shikhandinl the princess, and hewould again be Sthuna the yaksha.No words can paint the joy of the knight Shikhandin ashe left the presence of the yaksha and went forth to savehis father and his father s city from the sword. But alasfor the poor yaksha ! It happened within a day or twothat his master, the God of Wealth, made a royal progressthrough those parts and, noticingthat Sthuna did notpresent himself, sent to order him into his presence.And when the poor shrinking yaksha^ in his altered garband form, appeared before him in shamefaced fashion,Kuvera his king, between laughter and disgust, hotly172

""At"""AndThe Storyof the Lady Ambadeclared : "This shall not be undone ! Youwoman and she shall remain a man !shall remain aAnd then softeninga little, as he saw the look of fright on the yakshcts face,he added :least, it shall be so until Shikhandin sdeath. After that this foolish wretch can take back hisown form !And in due time, all being safe and at peace, the princeShikhandin returned to Sthuna, as he had promised, togive up his treasured manhood. And when the yaksha sawthat in the heart of this mortal there was no guile he wasmuch touched and told him the truth that he had himselfbeen doomed to persistin his newly acquired womanhood.And he comforted the young knight for the injury hehad unwittingly done him, saying : All this was destiny,Shikhandin ! It could not have been prevented."Thus was fulfilled the blessing of Shiva, spoken overDrupada: "The child that thou shalt have, O king, shallfirst be a daughter and then a son !thus it cameabout that there was amongst the princes and soldiers ofthat period one who, though he had been born a woman,was actually a man and known as Shikhandin, maidenand knight.But to Bhlshma only was it revealed that this Shikhandinwas no other than Amba, who had been born a second timefor the very purpose of his destruction.X. THE STORY OF THE LADY AMBANow Bhishma, the great knight, was guardian of theimperial house of the Kurus. And this Bhlshma hadmade a vow in his youth that he would never marry, andnever, though he was heir-apparent,father s throne.seat himself on hisAnd this vow he made in order to enablehis father to marry a certain fisher-maid, Satyavatl by173

Mythsof the Hindus & Buddhistsname, on whom he had set his heart. And it came topass that when Bhishma s father, Shamtanu, was dead,Bhlshma set on the throne his own half-brother, Vichitravirya.And it was necessary that he should find asuitable marriage for this brother in order that theroyal succession might be duly secured. And he heardthat the bridal choice of the three daughters of the kingof Benares Amba, Ambika, and Ambalika was aboutto take place,and that all the kings and princes of theearth were bidden, their father having announced that hisdaughters should have for their dowry the courage of thebravest knight. So they were to be borne away by thatprince whose unaided might should win them from all therest. Nor did the king of Benares dream, when he madethis announcement, that his eldest daughter Amba wasalready secretly betrothed to a certain king, Shalwa byname ;nor did the princess think it necessary to speak toher father of the matter, for she made sure that her truestrengthened by her faith and the sure prospect oflove,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 ! whenBhlshma heard of this bridal tournament he decided thatthe opportunity was an excellent one to secure suitablequeens for the young Vichitravlrya, and he determined toseize the three maidens and do combat for them againstall comers.In accordance with this purpose, therefore, Bhlshma setout for the city of Benares as a simple gentleman withouta retinue. Arriving at the royal lists, he beheld the threemaidens, all unrivalled for beauty and richly robed andornamented, and before them, ranged on thrones and incars, under royal umbrellas and pearl-embroidered174

"The Challengecanopies, each with his proper cognizance blazonedon 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, hesounded three times the great battle-cry that was tosummon his rivals to mortal combat.The Challenge"Bhlshma, son of Shamtanu, seizes these maidens. Letwho will rescue them! By force do I seize them, fromamongst 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 sthe listscharioteer, in the twinkling of an eye, turned his battlechariotand swiftly drove down upon that part ofwhere the three princesses waited surrounded by theirladies. It was not a moment before their attendants hadbeen made to place them on Bhishma scar, with a line ofhis servants drawn upin front of them, and even while thegreat counter-challenge was ringing out on all sides, andangry kings had risen, with swords unsheathed, to leap tochariot or elephant or horseback, as the case might be, hestood alert and smiling, with bow drawn and his back tothe royal maidens, ready to do battle for his prize againsta world in arms. Never had there been an archer likeBhishma. With a shower of arrows he stopped the rushthat came upon him from all sides at once. His part waslike that of Indra fighting against the crowds of asuras.darts did he cut down theLaughingly with his blazingmagnificent standards, all decked with gold, of theadvancing kings. In that combat he overthrew theirhorses, their elephants, and their charioteers, each with asingle arrow, till, seeing how light was the hand and how175

Myths of the Hindus & Buddhiststrue was the aim of Bhlshma, son of Shamtanu, all thekings of the earth broke ranks and acceptedtheir defeat.And he, having vanquished so many sovereigns, retainedhis royal prize of three princesses, and escorted themback to Hastinapura, the royal city, to the queen-motherSatyavatI, that they might become the brides of her sonVichitravirya the king. Well mightit be told henceforthamongst men that Amba, Ambika, and Ambalika hadhad knightly prowessitself for their dower.But as the wedding-day itself drew near, Amba, the eldestof the three princesses, sought an audience of Bhlshma,the guardian ofthe imperial house, and with much shyness and delicacy disclosed to him the fact of her priorbetrothal to the king of the Shalwas. It seemed to her afar from noble deed that she should marry one man whilesecretly longing, she said, for another. She thereforeasked Bhlshma to decide for her whether she might beallowed to depart from the Kuru court.The matter was quickly laid by Bhlshma before hismother, the council of state, and the priests both ofthe realm and of the royal household. And all the^epersons judged it with kindly judgment, as if Amba hadbeen some tenderly guarded daughter of their own.Secretly, then, before the time arranged for the Kuruwedding, she was allowed to leave Hastinapura and proceed to the capitalof the king of the Shalwas. And herescort was carefully chosen, being made up of a numberof old Brahmans. And besides these, her own waitingwoman,who had from childhood been her nurse, travelledwith her.And when she reached the city of the Shalwas, she camebefore the king and said simply to him : tc I have come,O king. Here I am."176

"Amba isRejectedAmbd is RejectedBut some blindness and perversity had come upon the kingof the Shalwas. Perhaps he was really angry and mortifiedat firstby his defeat at the hands of Bhlshma. Perhapshis attitude was taken half in play and gradually grewmore and more bitter and earnest. Or perhaps and thisseems the most likely he was indeed an unknightly man,and the girlhad done ill to trust him. In any case, heproved utterly unworthy of the great and faithful love ofthe Lady Amba.At first, with lightness and laughter, he declared that hedid not want a wife who had once been carried off byBhlshma and intended for another s bride. Then hetaunted the princess with having gone to Hastinapuracheerfully. But she, poor girl,could truthfully urge thatshe had weptall the way.Finally, he showed himself simply indifferent, and thoughshe made her feeling clear over and over again witha sincerity that all her life after it made her hot toremember, he showed not the slightest affection for her,but turned away from her, casting her off, say thechronicles, as a snake discards his old skin, with no morefeelingof honour or of affection. And when the maiden,eldest daughter of the king of Benares, at last understoodthat this was King Shalwa s intention, her heart was filledwith anger, and in the midst of her tears of sorrow andthou dost castpride she rose and said "Though :me off, O king, righteousness itself will be my pro.tection, for truth cannot be defeated ! And with thesewords she turned, crying softly, and haughtily went forthfrom the city.Sufferingthe deepest humiliation as she was, and scarcely177

Myths of the Hindus ^f Buddhistsknowing where to turn, the royal maiden for that nighttook refuge in one of the great forest-hermitages of thetime, known as askrdmas, of which her own grandfatherhappened to be the head. Her heart was full of pain andher whole mind was in confusion. She had been scornedand refused, but whose was the fault ? Had it beenShalwa or Bhishma who was more to blame? Sometimesshe would reproach herself that she had not publiclyrefused, in the tournament-ground, to go with her sisters,under Bhishma s protection, to Hastinapura. Then shewould make her father responsible for the rashness thathad announced that prowess should be the dower of hisdaughters. Again, her mind would turn upon Bhishma.If he had not captured her,if he had not taken her toHastinapura, and, again, if he had not arranged for herexpedition to the king of the Shalwas, this trouble would nothave come upon her. Thus she blamed herself, her father,and Bhishma allby turns, but never did this princess ofBenares turn in her heart to blame the king of the Shalwas,whom she would fain have had for her lord. Even in theinsult he had inflicted upon hershe made endless excusesfor him. She could not see his lightness and vanity.She saw only the trial to which he had been put. Herown mind was set to give up the world. Rejected on twosides for she could not now return to Hastinapura andtoo proud to ask shelter in the home of her childhood, therewas nothing before the royal maiden save a life of austerityand penance. And gradually, as she grew calm and tookthe help and advice of the old sages of the ashrama, her mindbegan to settle on Bhishma as the source and root of herwoes, and the destruction of Bhishma gradually becamethe motive to which all her self-severities were to bedirected.178

Amba and BhishmaAmba @f BhishmaReligion itself took the part of Amba, for the hermits,headed by her grandfather, loved and pitied the mortifiedAnd ingirl. after ages a story was current of a greatmythical combat waged against Bhishma on her behalf byParashu-Rama, who had been his early teacher, and waseven as God himself. And this combat lasted, it wassaid, many days, being fought with all the splendour andpower of warring divinities, till at last it was brought toan end by the intervention of the gods, surrounded by allthe celestial hosts. For they feared to see the exhaustion ofmighty beings who owed each other reverence and affectionand could by no means kill one another. But when Ambawas called into the presence of Parashu-Rama to hear thenews of the cessation of the conflict, she merely bowedand thanked the old warrior with great sweetness for hisenergy on her behalf. She would not again, she said, seekthe protectionof Bhishma in the city of Hastinapura, andshe added that it now lay with herself to find the means ofslaying 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 evenhe had not been able to defeat. But Amba rose and lefthis presence with her head high and despair on her face.There was now no help for her even in the gods. Shemust depend upon herself.From this time her course of conduct became extraordinary. Month after month she would fast and undergopenances. 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 and179

"The"Thou"But""Myths of the Hindus & Buddhistssilence as if she had been made of stone. In this way she"did more than was human and made heaven itself hotwith her austerities.her to desist.The old saints near whomEvery one beggedshe lived, and embassies constantly sent by her father, allbegged her to surrender her resolve and live a life ofgreater ease. But to none of these would she listen, and onlywent on with redoubled energy practising her asceticisms.Then she began to seek out pilgrimages, and went fromone sacred river to another, performing the while the mostdifficult of vows. On one occasion as she bathed, MotherGanges herself, who was known to have been the motherof Bhlshma, addressed her, and asked her the cause of allthese penances. But when the poor lady replied that allher efforts were bent toward the destruction of Bhlshmathe spirit of the Ganges rebuked her severely, and toldher the terrible consequences of vows of hatred. Yet stillthe Princess Amba did not desist. Until he was slainwhom she had come to be "neither woman northroughman," she would not know peace and she would notstop.At last Shiva, the Great God, appeared before her, drawnby the power of her prayers and penances, and standingover her with the trident in his hand, he questioned her asto the boon she sought.defeat of Bhlshma ! answered Amba, bowingjoyfully at his feet, for she knew that this was the endof the first stage in the execution of her purpose.shalt slay him," said the Great God. Then Amba,filled with joy, and yet overcome with amazement, said :how, being a woman, can I achieve victory in battle ?It is true that my woman s heart is entirely stilled. Yet Ibeg of thee, O thou who hast the bull for thy cognizance,1 80

""""My"Kurukshetrato give me the promise that I myselfshall be able toBhlshma in battle 1"slayThen answered Shiva : words can never be false.Thou shalt take a new birth and some time afterwardsthou shalt obtain manhood. Then thou shalt become afierce warrior, well skilled inwhole of thy present life, thou thyself, with thine ownbattle, and remembering thehands, shalt be the slayer of Bhlshma."And having so said, the form of Shiva disappeared frombefore the eyes of the assembled ascetics and the LadyAmba there in the midst of the forest ashrama. ButAmba proceeded to gather wood with her own hands, andmade a great funeral pyre on the banks of the Jamna, andthen, setting a light to it, she herself entered into it, andas she took her place upon the throne of flame she saidover and over again: I do this for the destruction ofBhlshma ! To obtain a new body for the destruction ofBhlshma do I enter this fire !XL KURUKSHETRAThe thirteen years exile was over, and the Pandavas oncemore, by their prowess in battle, had revealed themselvesto their friends. Now was held a great council of kings atthe court of one of those allies, and Dhritarashtra, hearingof it, sent to it an ambassador charged with vague wordsof peace and friendship to the Pandavas, but not empoweredto make any definite proposal for giving them back theirkingdom and property. To this embassy all agreedwith Yudhishthira that there was only one answer to begiven :Either render us back Indraprastha or prepare tofight !It was now clear indeed to all men that nothing remainedfor either family but war. The aggressions of Duryodhana181

Myths of the Hindus SP Buddhistshad been too many and too persistent. The insults offeredat the gambling party had been too personal and toooffensive. Duryodhana, moreover, had had all theopportunity he craved. For thirteen years, while hiscousins were in exile, he had enjoyed the power of makingalliances and dispensing benefits. It was now for him totest the faithfulness and the courage of the friends he hadwon. The clouds of war hung thick and black above therival houses, and both knew now that the contest must beto the death. And Duryodhana put the command of theKaurava forces into the hands of Bhishma, while Kama,in order that he might not create a separate faction in thearmy, pledged himself not to fight till after the grandsireshould be slain. And the Pandava forces were put underthe command ofthe Panchala prince, Draupadis brother,Dhrishtadyumna. And Hastinapura, at the approach ofbattle, crowded with kings and men-at-arms, with elephantsand chariots and thousands of foot-soldiers, looked likethe ocean at the moment of moonrise. And the Pandavasalso gathered their forces in the capital of Drupada, andboth sides marched down on the great plain oi Kurukshetra,which was to form the scene of action. Thusentered both parties into that mansion where the play wasto be war, where the gamblers were men and their own livesthe stakes, and where the dice-board was the battle-field,filled with its armies, chariots, and elephants. Fromthe beginning Duryodhana had given orders that Bhishma,as commander, was to be protected at all hazards, andhaving heard vaguely from Bhishma himself that throughShikhandin alone could his death come, he commandedthe battle tothat every effort was to be made throughoutkill Shikhandin.And the smaller army that marched beneath the banners182

The Battleof the Pandavas and Panchalas was full of joy and spirit.Their minds soared to the combat. They seemed likemen intoxicated with delight at the thought of battle.But terrible omens were seen by Bhlshma, and wheneverDuryodhana sat down to think ofsigh.The BattleWhen the sun rose on the fatalbattle he was heard today the two great armiesstood face to face with one another, with their chariots andsteeds and splendid standards, looking like two rivalcities. Then sounded the conch shells and battle trumpets, and with a vast movement, as of a tidal wave passingover the ocean or a tempest sweeping over the forests,the two forces threw themselves upon one another, andthe air was filled with the neighs of thechargers and thenoise and groans of combatants. With leonine roars andclamorous shouting, with the blare of trumpets and cowhornsand the din of drums and cymbals, the warriors ofboth sides rushed uponeach other. For a while thespectacle was beautiful, then it became furious, and,hidden in its own dust and confusion, there was nothing tobe seen. The Pandavas and the Kurus fought as if theywere possessed by demons. Father and son, brother andbrother forgot each other. Elephantsrent each otherwith their tusks. Horses fell slain and great chariots laycrushed up on the earth. Banners were torn to pieces.Arrows flew in all directions, and wherever the darknesswas rent for a moment was seen the flashing of swords andweapons in deadly encounter.But wherever the combat was thickest, there at its heartmight be seen Bhlshma, the leader of the Kurus, standingin white armour on his silver car, like unto the full moon

Mythsof the Hindus (f Buddhistsin a cloudless sky. Over him waved his standard, agolden palm-tree wrought on a white ground. And nowarrior whom he marked for his aim could survive theshooting of his deadlyarrow. And the whole host ofthose who were opposed to him trembled, as one afteranother he shot down trusted officers. And as darknessbegan to fall the rival commanders withdrew their forcesfor their nightly rest. But there was sorrow in bothcamps for those that had fallen in the combat of the day.Day after day went by, and amidst growing ruin andcarnage it became clear to the Pandavas that so long asBhishma, their beloved grandsire, lived they themselvescould not conquer. On the tenth day, therefore, the fatalcombat was undertaken. Bhishma was mortally wounded,and the command of the Kurus made over to Drona inhis stead.Under Drona the Kurus once more enjoyed a blaze ofvictory. The science of the old preceptor had its valuein enabling him to dispose of his forces to advantageand teaching him where was the point to attack. Aftera time it became evident that under his direction all thestrength of the Kurus was being concentrated on theseizure of Yudhishthira s person, for Drona was knownto have made a vow to capture the Pandava king. Theenemy, on the other hand, had aimed from the beginningat the personal defeat of Drona ; onlyit was the dearestwish of Arjuna that his old master should be takenalive.The Deception of BhimaThis wish was not realized. As long as Ashvatthaman,the son of Drona, lived it came to be believed that hisfather would never be conquered, for184his love and hope

""AndThe Deception of Bhlmafor his son were sufficient to keep him filled with courageand energy. Bhlma, therefore, being bent on the defeatof Drona, selected an elephant named Ashvatthaman andslew it with his own hands, and then threw himself in his:might on the Kuru front in the neighbourhood of Drona,Ashvatthaman is dead ! Ashvatthaman isshouting"dead !Drona heard the words, and for the first time his stoutheart sank. Yet not easily would he accept the newsthat was to be his death-blow. Unless it was confirmedby Yudhishthira, who was, he said, incapable of untruth,even for the sovereignty of the three worlds, he wouldnever believe that Ashvatthaman was dead. Making hisway then to Yudhishthira, Drona asked him for the truth,and Yudhishthira answered in a clear voice: "Yes, ODrona ! Ashvatthaman is dead 1this he saidthree times. But after the word Ashvatthaman he saidindistinctly each time the words "the elephant."Thesewords, however, Drona did not hear. And up to thistime the horses and wheels of Yudhishthira s chariot hadnever touched the earth. But after this untruth theycame down a hand s-breadth and drove along the ground.Then Drona, in his despair for the loss of his son, becameunable to think of his divine weapons.Seeing, then, thatthe time had come, he charged the great bowmen whowere about him as to how they were to conduct the battle,and laying down his own weapons, he sat down on thefront of his chariot fixinghis mind on itself. At that verymoment Dhrishtadyumna, the Pandava general, had seizedhis sword and leapt to the groundin order to attackDrona in personal combat. But before he touched himthe soul of the Kuru general had gone forth, and to thefew who had vision itappeared for a moment as if the sky185

Mythsof the Hindus ^f Buddhistsheld two suns at once. But none parried the blow ofDhrishtadyumna. The uplifted sword fell and cut offDrona s head, which was at once raised from the groundby his supposed slayer and tossed like a ball into the midstof the Kuru hosts. For a moment it seemed as if thearmy would break and flee. Then darkness came on, andwearily 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 thePandavas were to be the victors. Yet stillDuryodhanaremained with unabated courage, determined neither togive nor to take quarter; and not until he had beenvanquished in single combat with Bhima, and all theirschoolboy enmities fulfilled in death, could the Pandavasbe finally acclaimed as victors.Then at last the eighteen days battle was ended with thevictory of Yudhishthira and his brothers, and Duryodhanaand all the sons of Dhritarashtra had vanished in death,even as a lamp that is extinguished at midday.The Bhagavad GitaThe Bhagavad Glta is a partly philosophic, partly devotional inspired utterance of Krishna immediately beforethe great battle between the Kurus and the Pandavasspoken in reply to Arjuna s protest that he has no will toslay his friends and kinsmen. This Gzta, or song, hasbecome a gospel universally acceptable amongall Indiansects. No single work of equal length so well expresses thecharacteristic trend of Indian thought, or so completelydepicts the Indian ideals of character.It speaks of diverse ways of salvation that is, escapingfrom self and knowing God :by love, by works, and byGod has two modes of being, the unmanifest andlearning.1 86

"Do""The Bhagavad Gitaunconditioned, and the manifest and conditioned. Thereare, indeed, some who seek direct experience of the unconditioned ; but, as Shrl Krishna says:Exceeding great isthe toil of these whose mind is attached to the unshown,for the unshown way is painfully won by them that wearthe body."For all those who are not yet ripe for suchsupreme effort Shrl Krishna teaches passionate devotionto himself and the strenuous sva-dharma that is, actionaccording to the duty of each individual. We havealready seen (Ramayana, p. 10) that morality or rulesof conduct are not the same for all individuals : themorality of a yogi is different from that of a knight.Shrl Krishna teaches that the doing of such action as a manis called to, without attachment to the fruits of actionthat is, indifferent to failure or success, or to any advantages or disadvantages resulting to oneself is a certainmeans of progress toward the knowledge of God. Andto those whom the problem of suffering dismays he says :not grieve for the life and death of individuals, forthis is inevitable; the bodies indeed come and go, butthe life that manifests in all is undying and unhurt, thisneither slayeth nor is slainnayam hanti na hanyate.Therefore, when Arjuna protests that he has no desire toslay his kinsmen in battle, Krishna answers, like Brynhildto Sigurd :Wilt thou do the deed and repentit ? tkou hadst betternever been born :Wilt thou do the deed and exalt it ?then thy fame shallbe outworn :Thou shall do the deed and abide it, and sit on thy throneon high.And look on to-day and to-moirow as those that never die.

"""""What"""""Myths of the Hindus Sf BuddhistsThe extract following expresses these ideas in the wordsof the Gitd 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 evenlife itself, O Lord of Herds,When they for whose sake kingship, pleasure, and delightare dear, stand here arrayed for battle, abandoning lifeand wealth?These I would not slay, though they should seek to slaymyself ; no, not for the lordship of the three worlds, muchless for the kingdom of the earth.pleasure can we find, O Troubler of the People, inslaying Dhritarashtra s folk We ? shall be stained by sinif we kill these heroes.It were better that the sons of Dhritarashtra, weapon inhand, should slay me unresisting and unarmed."Thus did the Wearer of the Hair-knot speak with theLord of Herds, saying :Iwill not fight."Krishna answered :Thou speakest words of seeming wisdom, yet thou dostgrieve for those for whose sake griefis all unmeet. Thewise grieve not at all, either for the living or the dead.Never at any time have I not been, nor thou, nor any ofthese princes of men, nor verily shall we ever cease to bein time to come.As the Dweller-in-the-Body endureth childhood, youth,and age, even so he passeth on to other bodies. The steadfast grieve not because of this.1 88

Krishna instructing Arjuna 18S

"""That"""""HearItThe Bhagavad GItais but the teachings of the instruments of sense, O sonof KuntI, that bring cold and heat, pleasure and painit;is they that come and go, enduring not ;do thou bear withthem, O son of Bharata.which all this is"But know that That is indestructible byinterpenetrated ;none can destroy that changeless Being.It is but these bodies of the Body-Dweller, everlasting,infinite, undying, that have an end ;therefore do thouO son of Bharata."fight,Then, still speaking of that imperishable Life, which lifeand death do not touch, Krishna continued:is not born, nor doth it die ; nor, having been, dothit ever cease to be ;unborn, everlasting, eternal, and ancient,this is not slain when a bodyis slain.Knowing That to be undying, everlasting, unborn, andundiminished, who or what mayit be that a man can slay,or whereby can he be slain ?"As a man casting off worn garments taketh new, so theBody-Dweller, casting off a worn-out body,another that is new.Unmanifest, unthinkable, unchangeableis That. Knowenters intoing 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 forany creature.But, looking upon thine own appointed task \sva-dharmd\,fear not ;for there is nothing more to be welcomed by aknight than a righteous war. *In later passages Shrl Krishna proclaimedmanence :his own imthou, O child of Pritha, how thou mayst verily189

""That"Know""The"The""For"Myths of the Hindus & Buddhistsknow Me to the uttermost, practising yoga, and thy mindattached to Me :Eightfold is my nature of earth, of water, fire and wind ;of ether, mind and understanding, and the sense of I-hood.is the lower ;do thou also know my other nature,the higher of elemental soul that holdeth up the universe,thou great-armed hero.that from these twain are sprung all beings in Me;is the evolution of the universe, and in Me its dissolution.16There isnaught whatsoever higher than I, O wealthwinner;all this universe is strung on Me like rows of gemsupon a thread.I am the savour in the waters, O son of KuntI, and thelight in sun and moon ;in the Vedas I am the Om, in theether I am sound, in men I am their manhood.pure fragrance of the earth am I, and the light infire ;the life in all born beings I, and the asceticism ofascetics."Know, child of Pritha, that I am the eternal seed ofbeings one and all ; I am the reason of the rational, thesplendour of the splendid.strength of the strong am I, void of longing and ofpassion ;in creatures I am the desire that is not againstthe 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 worldknows Me not, who am above the moods and imperishable.this my divine illusion, born of the moods,to pierce.is hardThey come to Me who pass beyond this glamour.I know the beings that are past and present and tocome, Arjuna ;but none knoweth Me."190

The Bed of ArrowsTHE BED OF ARROWSXII.We have seen that Bhlshma was struck down with mortalwounds on the tenth day of the great battle. This wasthe manner of his death :Long, long ago, in the youth of Bhlshma, when as heirapparentto the kingdom he had taken the vow never tomarry, in order that the throne might be left to the sonsof the fisher-maid queen, his father had pronounced overhim a great blessing, saying that death should never beable to approach him till he himself should give permission.For this reason, to Bhlshma personally, war had all hislife been only play.And now, in the battle of Kurukshetra,day after day went by because of this without anydecisive victory. Bhlshma believed that the cause of thePandavas was just and they could not be defeated, and yethe fought with a skill and gaiety that nothing couldapproach.He constantly, with his shower of arrows, cutdown whoever was opposed to him at the head ofYudhishthira s army. Even as the sun with his rays sucksup the energies of all things during summer, so didBhlshma take the lives of the hostile warriors. And thesoldiers who faced him, hopeless and heartless, wereunable even to look at him in that great battle him whoresembled 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 assembledwith Krishna to hold a council of war. There the sternnecessities of war battled in their minds with the feelingsof reverence and affection with which, from their very babyhood, Yudhishthira and his brothers regarded Bhlshma.Still, they repeated constantly that as long as Bhlshmaremained undefeated the victory could not be, theirs. It191

"But""""You""""Myths of the Hindus & Buddhistswas necessary, therefore, to kill Bhlshma, and this mustbe done by Arjuna, who had long ago promised, halflaughingly, that he would bring to the grandsire hismeans of escape from life. Yet how was it to be done?None present could offer a suggestion. Bhlshma waspersonally invincible. Death himself could not approachhim without permission. Who, therefore, was competent toslay him ?Suddenly Yudhishthira raised his head. I have it ! hecried. "When we were preparing for war the grandsirepromised me that, though he could not fight for us, hewould always be ready to give us counsel. Let us go andask him for the means by which he should be slain ! Therecan be no doubt but he will aid us 1The thought was worthy of the knightly counsellors, andputting off armour and weapons, they left the tent and proceeded unarmed toward the quarters of the Kuru general.Warm and loving was the welcome that Bhishma gavehis grandchildren as they entered his tent, and eagerly heinquired what he could possibly do for them.The brothers and Krishna stood moodily before him in arow. 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 fromconstant slaughter!Bhlshma s face lighted up with sudden understanding andthen grew grave. must indeed slay me," he saidifgently, you are to have the victory in this battle. Aslong as I am alive it cannot be yours. There is nothingfor you but to slay me as quickly as may be "!the means 1 said Yudhishthira. Tell us the means 1To us. it seems that Indra himself would be easier todefeat!"192

"""The Answer of BhishmaTlie Answer of BhishmaI see, I see,"said Bhishma thoughtfully.Yet there arecertain persons whom I shall never fight. Against a manunarmed, against the vulgar, or against one born a womanI never take aim. And if covered by one of these, anyonemay kill me easily.Yet I warn you that only by thehand of Krishna or of Arjuna can the arrow be shot bywhich I consent to die."Then Arjuna, his face burning in grief and shame, brokeout. Oh, oh, how am I to kill him who has been myown grandfather? When I was a child I climbed in playupon thy knee, O Bhishma, and called thee father.*Nay, nay, J thou didst reply,I am not thy father, littleone, but thy father s father !Oh, let my army perish !Whether victory or death be mine, how can I ever fightwith him who has been this to us?"But Krishna reminded Arjuna of the eternal dutyof theknightly order, that without any malice they should fight,protect their subjects, and offer sacrifice. The death ofBhishma was ordained from of old by the hand of Arjuna.Even thus should he go to the abode of the gods. Andthus soothed and braced to the thought of the morrow,the princes reverently saluted Bhishma and withdrewfrom his presence.Even before sunrise, on the tenth day, the great host wasastir. And in the very van of the Pandava troops was theknight Shikhandin, while Bhima and Arjuna to right andleft were the protectors of his wheels. And similarly, inthe front of the Kurus was Bhishma himself, protected bythe sons of Dhritarashtra.The energy of the Pandavas, inspired as they now were bycertain hope of victory, was immense, and they slaughteredN 193

""""Mythsof the Hindus ftf Buddhiststhe troops of the Kurus mercilessly. But this sightBhishma, their commander, could not brook. His oneduty was the protection of his soldiers, and he shot a rainof arrows into the hostile force. In all directions underhis mighty arrows fell officers, soldiers, elephants, andhorses. His bow seemed to be ever in a circle, and tothe Pandava princes he looked like the Destroyer himselfdevouring the world. In spite of the courage and violencewith which Bhlma and Arjuna confronted him everywhere,and centred their whole attack and onslaught on Bhishmahimself, the old grandsire succeeded in cutting to piecesthe whole division of Shikhandin. Then that officer,transported with anger, succeeded in piercing Bhishmawith no less than three arrows in the centre of the breast.Bhishma looked up to retaliate, but, seeing that the blowhad come from Shikhandin, he laughed instead, and said :"What! Shikhandinl ?for the younger knight.Shikhandin and BhishmaBy my troth,"last on the world 1he cried,These words were toomuchI will slay thee ! Look thyAnd even as he spoke he sent fivearrows straight into the heart of Bhishma.Then careering like death himself on the field of battle,Arjuna rushed forward, and Shikhandin sped another fivearrows at Bhishma. And all saw that Bhishma laughedand answered not, but Shikhandin himself, carried awayby the fury of battle, was not aware. And Arjuna asprotector of his wheel scattered death in the Kuru rankson every side.Then Bhishma, thinking of a certain divine weapon, madeto rush upon Arjuna with it in his hand. But Shikhandinthrew himself between, and Bhishma immediately withdrew194

"Shikhandin & Bhlshmathe weapon. Then the grandsire took up an arrow thatwas capable of clearing a mountain, and hurled it like ablazing bolt on the chariot of Arjuna but Arjuna with;lightning speed fixed on his bow five arrows and cut thedart as it coursed towards him into five great fragments.Again and again struck Shikhandin, and still the grandsireanswered not, either by look or blow ;but Arjuna,drawing Gandiva, sped hundreds of arrows and struckBhlshma in his vital parts.And whenever the oldgeneral shot, the prince cut off his arrow in its course ;but his own arrows Bhlshma could not escape. Thensmiling he turned to one near him and said : "These dartscoursing toward me in the long line, like the messengerof Wrath, are not Shikhandin s 1 Then he took swordand shieldfrom his car to close withand made to jumpcombat. But even at this moment theArjuna in singlearrows of Arjuna cut his shield as he seized it into athousand pieces.And even his car was struck, and for thefirst time the mighty bowman trembled.Then seeing this, like a vortex in the river the tides ofbattle closed over and around him, and when again therewas a break in the struggling mass Bhlshma was seen,like a broken standard, to have fallen to the ground.Then it was seen that, pierced all over with arrows, hisbody touched not the ground. And a divine nature tookpossession of the great bowman, lying thus on that thornybed. He permitted not his senses for one moment tofalter. All round him he heard heavenly voices. A coolshower fell for his refreshment, and he remembered thatthis was not an auspicious moment for the flight of thesoul. Then there swept down upon him from the distantHimalayas messengers from Mother Ganges, a flock ofswans which circled round and round him, bringing celestial95

Myths of the Hindus @f Buddhistsmemories. And Bhishma, indifferent to the pains of thebody, and having death in his own control, determinedto lie there on his bed of arrows till the sun shouldhave entered once more on his northern]path and theway be open to the region of the gods. And the battlewas hushed, while the princes of both houses stood aroundtheir beloved guardian. And he, giving them a cheerfulwelcome, asked for a pillow. Then all kinds of soft andbeautiful pillows were brought. But he waved themaside as not fit for the bed of a hero, and turned toArjuna. And Arjuna, stringing Gandlva, shot threearrows into the earth for the support of Bhishma s head."Thus should the hero sleep,"said Bhishma,"on thefield of battle. Here, when the sun turns again to thenorth, shall I part from life, like one dear friend fromanother. 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 ofarrows.XIII. KARNAThe birth of the warrior Kama had been on a strangefashion. Having the sun for his father, he was born ofKunti, or Pritha, the mother of the Pandavas, before hermarriage, and she had prayed that if the child were indeedthe son of a god he should be born with natural ear-ringsand a natural coat of armour as the signs of his immortality.And it was even so, and these things were the tokens thathe could not be slain by mortal foe. And Kunti, comingwith her maid, put the child at dead of night into a boxmade of wicker-work and, weeping bitterly, floated it outwith many tender farewells upon the current of the river.196

"""One""KamaAnd carried by the waves, and bearing with him the signsof his divine origin, the babe came to the city of Champa,on the Ganges, and there he was found by Adiratha thecharioteer and Radha his wife, and they took him andadopted him as their eldest son. And years went by, andAdiratha leftChampa for Hastinapura, and there Kamagrew up amongst the pupils of Drona ;and he contracted afriendship for Duryodhana and became the rival of Arjuna.Now all the sons of Pritha had had gods for their fathers,and Arjunas father was Indra. And Indra, seeing thatKama wore natural mail and ear-rings, became anxiousfor the protectionof Arjuna. For it was ordained inthe nature of things that one of these two must slay theother.And it was known of Kama that, at the moment whenafter bathing he performed his morning worshipof thesun, there was nothing that he would not, if asked, giveaway to a mendicant. Indra, therefore, one day, takingthe form of a Brahman, stood before him at ]this hourand boldly demanded his mail and ear-rings.But Kama would not easily part with the tokens of invinSmiling he told the Brahman again and againcibility.that these things were part of himself.It was impossible,therefore, for him to part with them. But when the suppliant refused to be satisfied with any other boon, Kamaturned suddenly upon him and said "Indra, : I knowthee 1 From the first I recognized thee ! Give me something in exchange, and thou shalt have my mail andear-rings !And Indra answered :what thou wilt !Except only the thunderbolt, askThen said Kama :invincible dart ! In exchange Igive thee my mail and ear-rings !197

Mythsof the Hindus ^f BuddhistsThe 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 ofenemies. Hurled by thee, however, it will slaybut onepowerful foe. And if, maddened by anger, while therestill remain other weapons or while thydeadly peril, thou shoot this arrow,fallupon thyself!"life is not init will rebound andThen taking the blazing dart, Kama, without wincing,began to cut off his own coat of natural armour and hisown 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 nolonger invincible. But none knew of the arrow of deaththat he treasured, to be used once upon a single deadlyfoe.The Mission of KrishnaNow ithappened before the outbreak of hostilities thatKrishna had gone himself to Hastinapura to see if itwere not possible to persuade Dhritarashtra to restoreIndraprastha peacefully, and thus to avoid war. Finding,however, that this plan could not be carried out, andhe had still tried oneturning to leave the Kuru capital,more device to make the fratricidal contest impossible.Taking Kama aside, he privately told him the secret ofhis birth, and begged him to announce himself to thewhole world as the son of Pritha, and therefore the elderbrother of Yudhishthira himself; not only a prince ofblood as proud as the Pandavas own, but even, if thetruth were known, their actual leader and sovereign.198

The Mission of KrishnaKama listened with his usual courtesy, not untouched withsadness. He had long known, he said in reply, the natureof his own origin, that Pritha, the mother of the Pandavas,had been his mother and the sun his father, and he alsoknew that it was by command of the god that she hadthen abandoned him and floated him out on the riverbeside which he was born. But he could not forget thatall the love and devotion of parents had actually beenshown him by the old charioteer and his wife. Nor couldhe forget that they had no other child, and that if hegave them up there would be none to make for them theancestral offerings.He had married, moreover, in thecaste of the charioteer, and his children and grandchildrenwere all of that rank. How could he, out of mere desirefor empire,cut loose his heart from bonds so sweet ?There was the gratitude, moreover, that he owed toDuryodhana. Because of his fearless and heroic friendship he had enjoyed a kingdom for thirteen years withouta care. His one desire in life had been the rightof singlecombat with Arjuna, and undoubtedlyit was the knowledge of this that had made Duryodhana bold to declarewar. Were he now to withdraw, it would be treachery tohis friend.Above all, it was important that Krishna should tell noone the secret of this conversation. If Yudhishthira cameto know that his place was by right Kama s, itwas not tobe believed that he would consent to retain it. And ifthe Pandava sovereignty were to come into the hands ofKama, he himself could do nothing save hand it over toDuryodhana.It was best, therefore, for all parties thatthe secret should be as though never told, and that heshould act as he would have acted had it remainedunknown.*99

"Mythsof the Hindus & BuddhistsAnd then, swept away on the current of his own melancholyinto a mood of prophecy,the charioteer s son said: "Ah,why should you tempt me ? Have I not seen in a visionthe kingly hall entered by Yudhishthira and his brothersall in white? Do I not know as well as another thatvictory 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.WhenDrona and Bhishma are overthrown, then will thissacrifice be suspended for an interval. When I am slainby Arjuna will the end begin, and when Duryodhana iskilled by Bhima all will be concluded. This is the greatoffering of the son of Dhritarashtra. Let it not bedefeated! Rather let us die by the touch of nobleweapons there on the sacred field of Kurukshetra "IRemaining silent for a moment or two, Kama looked upagain with a smile, and then, with the words :Beyonddeath we meet again!"he bade a silent farewell toKrishna, and, alighting from his chariot, entered his ownand was driven in silence back to Hastinapura.Pritha and KamaBut Krishna was not the only person who could see theof Kama to the Kuru cause. It was the nextimportancemorning, by the river-side, as he ended his devotions afterbathing, that Kama, turning round, was surprised to findthe aged Pritha, mother of the Pandavas, waiting behindhim. Dwelling in the household of Dhritarashtra, andhearing constantly of preparations for war against herown sons, it had occurred to her distracted heart that ifshe could induce Duryodhana s ally to fight on their side,instead of against them, she would greatlyincrease farthem the chances of victory.200

"And""Pritha & KamaKama was standing with arms uplifted, facing the east,when she crept up behind him and waited trembling inhis shadow till, when from very weariness she looked likea fading lotus, he at last turned round. Kama wasstartled at the encounter, but controllinghimself he bowedgravelyand said: O"I, Lady, am Kama, the son ofAdiratha the charioteer. Tell me what I can do foryou!"The little aged woman, in spite of her royal dignity,at his words. No, no ! she exclaimed eagerly.quivered"Thou art my own child, and no son of a charioteer! Oh,be reconciled, I beg of thee, and make thyselfknown tothy brothers the Pandavas! Do not, I entreat, engage inwar against them !as she spoke a voice camefrom the sun Oitself, saying:Kama, "Listen, to thewords of thy mother!"But Kama s heart was devoted to righteousness,and eventhe gods could not draw him away from it. He did notwaver now, though entreated by his mother and father atonce."Alas, my mother!" he said, "how should you nowdemand my obedience who were contented in my babyhoodto leave me to die ? Not even for my mother can Iabandon Duryodhana, to whom I owe all I have. Yetone thing I promise. With Arjuna only will I Thefight.number of your sons shall always be five, whether with meand without Arjuna, or with Arjuna and me slain !"Then Pritha embraced Kama, whose fortitude kept himunmoved. "Remember," she said, "youhave granted tofour of your brothers the pledge of safety. Let that pledgebe remembered in the heat of battle!" And giving him:her blessing,she glided quietly away.201

Mythsof the Hindus @f BuddhistsKama leads the HostFifteen days of battle had gone by, ending with the deathof the aged Drona, and before dawn on the sixteenthDuryodhana and his officers met together and installedKama as commander-in-chief of the Kuru host. Thiswas a war in which victory depended on slaughtering therival commander, and now that he had lost two generalsDuryodhana could not but be tempted to despondencyregarding his own ultimate triumph. With each greatdefeat death crept nearer and nearer to himself, and hetrulyfelt now that the command of Kama was his laststake, and that alldependedfor him on its success.Bhlshma might have been accused of undue partialitytowards the men whom he had loved as children. Dronamightpupils.have had a secret tenderness for his favouriteBut Kama s whole life had been bent towards thesingle end of combat with Arjuna to the death. Herewas one who would on no account shirk the ordeal. AndKama, in truth, was repeating his vow for the slaughterof the Pandavas when he took his place in battle. Noman can see always clearly into the future, and from himnow, the hour of his vision being past, the event was hiddenas 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. Kamahad arranged the Kurus in the form ofArjuna spread out the Pandavas to oppose them as acrescent. But though he sought him earnestly all thata great bird, andday 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 HostThis, he declared, was to be the great day of destiny.nightfall without doubt the Pandavas would sleep amongstthe slain and Duryodhana stand undisputed monarch ofthe earth. Only he must recapitulate the points ofsuperiority on each side. And then he proceeded to tellthe king of the divine weapons that he and Arjuna possessed. If Arjuna had Gandlva, he himself had Vijaya.In respect of their bows they were not unequal. It wastrue that Arjuna sAtquivers were inexhaustible, but Kamacould be followed by supplies of arrows in such abundance that this advantage would not tell. Finally, Arjunahad Krishna himself for his charioteer. And Kamadesired to have a certain king who was famous throughout the world for the knowledge of horses for his.This was readily arranged, and with a king for hischarioteer Kama went out to lead the battle on the dayof destiny.Hither and thither on the fieldsped Kama that day,constantly seeking for the deadly encounter. But thoughhe met one and another of the Pandavas, held him athis mercy, and then, perhaps remembering his promiseto Pritha, allowed him to depart, he and Arjuna nowheremet. It was not till noon was past that Arjuna, stringinghis bow and speeding a shaft, while Kama, though insight, was yet too far off to intervene, slew Vrishasena,the son of his rival. At this sight, filled with wrath andKama grief, advanced in his chariot upon Arjuna, lookingas he came like the surging sea, and shooting arrows liketorrents of rain to right and left. Behind him waved hisstandard with its device of the elephant rope. His steedswere white, and his car was decked with rows of littlebells. He himself stood out against the sky with all thesplendour of the rainbow itself. At the sound of his great203

"Mythsof the Hindus & Buddhistsbowstring Vijaya all things broke and fled from himin fear. On, on he came, with his royal charioteer, towardthe point where Arjuna awaited the onset. "Becool! Be cool!"whispered Krishna to the Pandava;"now, verily,have you need of allyour divineweapons !The Supreme StruggleA moment laterthe two heroes, resembling each otherso remarkably in person and accoutrements, like angryelephants, like infuriated bulls, had closed in mortalcombat. And all the spectators held their breath, and fora moment the battle itself stood still, while involuntarilythe question rose in every mind which of these two wouldemerge the victor. Kama was like a stake cast by theKurus, and Arjuna by the Pandavas. It was only for amoment, and then on both sides the air rang with trumpetsand drums and acclamations, all sounded for the encouraging of one or other of the combatants.Fiercely they challenged each other and fiercely joined infight.And it was even said that their two standards fellupon each other and closed in conflict.Then each of the two heroes, raining arrows upon theother, darkened the whole sky. And each baffled theother s weapons with his own, like the east and westwinds struggling against each other. Wound upon woundthey dealt each other, but as long as they were not mortalneither seemed to feel. Then the arrows of Arjuna coveredthe chariot of Kama like a flock of birds darkening the skyas they flew to roost. But each one of those shots wasdeflected by an arrow of Kama. Then Arjuna shot a dartof fire. And as he did so he himself stood illuminated inthe blaze, and the garments204of the soldiers about him were

The Supreme Strugglein danger of burning. But even that arrow was quenchedby Kama shooting one of water.Then Gandlva poured forth arrows like razors, arrows likecrescents, arrows like joined hands and like boars 1 ears.And these pierced the limbs, the chariot, and the standardof Kama. Then Kama in his turn called laughingly tomind the divine weapon Bhargava, and with it cut offall the arrows of Arjuna and began to afflict the wholePandava host. And showering innumerable darts, the sonof the charioteer stood in the midst, with all the beauty ofa thunder-cloud pouring down rain. And urged on by theshouts of those about them, both put forth redoubledenergy.Suddenly the string lof Gandlva with a loud noise broke,and Kama poured out his arrows in swift succession,taking advantage of the interval thus given. By thistime the troops of the Kurus, thinking the victory wasalready theirs, began to cheer and shout. This only drewforth greater energy from Arjuna, and he succeeded inwounding Kama again and again.Then Kama shot fivegolden arrows which were in truth five mighty snakes,followers of one Ashwasena, whose mother Arjuna hadslain. And these arrows passed each one through themark and would have returned to Kama s hand that hadsent them forth. Then Arjuna shot at them and cut themto pieces on the way, and perceived that they had beensnakes. And his wrath so blazed that he shouted in hisanger, and so deeply pierced Kama with his darts that theson of the charioteer trembled with pain. At the samemoment all the Kurus deserted their leader and fled,Kama, when he saw himselfuttering a wail of defeat. Butleft alone, felt no fear or bitterness, and threw himself onlythe more cheerfully upon his foe.205

""Myths of the Hindus & BuddhistsAnd now the mighty snake Ashwasena, beholding thepoint that the contest had reached, and desiring to gratifyhis own hatred of Arjuna, entered into the quiver ofKama. And he, eager at any cost to prevail over hisenemy, and unaware that Ashwasena had entered into theshaft, set his heart upon that one particular arrow that hehad kept in his quiver for the fatal blow.Then said his charioteer :This arrow, O Kama, will notsucceed. Find thou another that will strike off hishead!" But the warrior answered haughtily:"Kamanever changes his arrow. Seek not to stain a soldier shonour !"Having said these words, he drew his bow and sped thatarrow which he had worshipped to this end for many along year.And it made a straight line across thefirmament as itsped 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 sdepth into the earth. The horses also instantly kneltdown, and that arrow carried away the diadem of Arjuna,but injured not his person.Then the arrow returned to the hand of Kama and saidin a low voice :foe!""Speed me once more, and IBut Kama answered: "Notby the strengthwill slay thyof anotherdoes Kama conquer. Never shall I use the same arrowtwice !Then, the hour of his death having come, the earth itselfbegan to swallow the wheel of Kama s car, and the son ofthe charioteer, reeling with pain and weariness, bethoughthim of another divine weapon. But Arjuna, seeing thisspeed forth, cut it off with another; and when Kama beganto aim at his bowstring, not knowing that he had a206

""""The Supreme Strugglehundred ready, the ease with which he replaced the brokenstrings seemed to his enemy like magic.At this moment the earth swallowed upwheels completely, and he called out :one of Kama sInthe name ofhonour, cease shooting while I lift my chariot !But Arjuna replied: "Where was honour, O Kama, whenthe queen was insulted?" and would not stop even for aninstant.Then Kama shot an arrow that pierced Arjuna and causedhim to reel and drop the bow Gandlva. Taking advantageof the opportunity, Kama leapt from his chariot and strovewithout avail to extricate the wheel. While he was doingthis Arjuna, recovering, aimed a sharp arrow and broughtdown the standard of his foe that splendid standardwrought in gold with the cognizance of the elephant rope.As they saw the banner of the commander fall despairseized the watching Kurus, and the cry of defeat roseloudly on the wind. Then, hastening to act before Kamacould regain his place on his chariot, Arjuna swiftly tookout Anjalika, the greatest of all his arrows, and, fixing iton Gandlva, shot it straight at the throat of his enemy, andthe head of Kama was severed at the stroke. And therays of the setting sun lighted up thatfair face with theirbeauty as it fell and rested, like a lotus of a thousand petals,on the blood-stained earth. And all the Pandavas brokeout into shouts of victory.son of the charioteer, saying:But Duryodhana weptfor theOh, Kama !Oh, Kama !And when Kama fell the rivers stood still, the sun set inpallor, the mountains with their forests began to tremble,all creatures were in pain ; but evil things and the wande-rersof the night were filled with joy.207

Myths of the Hindus & BuddhistsXIV. THE OREA T HOST OF THE DEADThat was a terrible hour for the Pandavas in which, withtheir own hearts full of grieffor the bereavements ofbattle, they had to meet with the aged Dhritarashtra andGandharl his queen, deprived as they now were of theirwhole century of sons. The victory of Kurukshetra hadmade Yudhishthira king of the whole country, and this factDhritarashtra recognized by announcing hisintention ofgiving up the world and retiring with Gandhar! and Prithato the Ganges side, there to live out their lives in piety andprayer. For the first month the Pandava princes accompanied them and stayed with them in order to pray withthem for their own illustrious dead. And at the close ofthe month they were visited by Vyasa, the chief of the royalchaplains, a man famous for his gifts of spirituality andlearning. Seated with Vyasa, Gandharl, Kunti, andDhritarashtra talked out many an old grief and soughtthe explanation of mysteries that had long puzzled them.Then turning to Gandharl in reverence for the sorrowthat was greater than any borne by woman, and speakingto the heart that had no words to utter, Vyasa .said :"Listen, O queen!I have a blessing to bestow. To-nightye shall all see again your children and kinsmen, like menrisen out of sleep.Thus shall your sorrow be lightenedand your heart set at rest."Then the whole party, scarcely able to believe that thewords of Vyasa would be fulfilled, took up their positionin expectation on the banks of the Ganges. The day went by,seeming to them, in their eagerness to look again upon thedeceased princes,like a year. But at last the sun set, andall ended their evening bathing together with their worship.When night came and all were seated in groups and in208

The Processionlonely and sheltered places along the banks of the Ganges,Vyasa went forward and summoned in a clear voice thedead of both sides to grant themselves once more tomortal vision that hearts aching with sorrow might becomforted a space.The ProcessionThen a strange sound was heard from within the waters,and gradually, in their ranks and companies, with splendourof shining forms and banners and cars, rose all the kings,and with them all their troops. There were Duryodhanaand all the sons of Gandharl and Dhritarashtra. Therewere Bhishma and Drona and Kama. There wasShikhandin and there was Drupada, and there were athousand others. All were robed in heavenly vesture andbrilliantly adorned. They were free from pride and angerand divested of all jealousy. The scene was like somehigh festival of happiness, or it looked like a picturepainted on the canvas. And Dhritarashtra the king,blind all his life, saw his sons for the first time, withthe eye of a quickened vision, and knew in all its keennessthe joy of fatherhood.And the dead came forward and mingled with the living.There was no grief,no fear, no suspicion, and no discontent on that hallowed night.Kama accepted Kunti ashis mother and became reconciled with the Pandavas ashis brothers. And the aching sorrow of Gandharl forDuryodhana and the rest of her children was appeased.And when dawn approached, those shades of the mightydead plunged once more into the Ganges and went each tohis own abode, and the living, with sorrow lightened,turned to the duties of life and set about the tasks thatlay before them. o 209

Myths of the Hindus ^f BuddhistsXV. YUDHISHTHIRA AND HIS DOGA time came in the development of Hinduism whenreligion turned its back on all the deities of power andworldly good. The god, like his worshipper, must eschewwealth and material benefits. Since five hundred yearsbefore the Christian era the Buddhist orders had beengoing up and down amongst the people popularizingcertain great conceptions of renunciation and personaldevelopment as the true end of religion. About the timeof the Christian era the volume of these ideas wasbecoming ripe for the taking of organized shape, inIndiaitself, as a new faith. But the evolution did not cease atthis point with the emergence of the worship of Shiva.Some few centuries later a new phase of this higherHinduism was again elaborated, and the worship of Satya-Narayana appeared in his embodiment as Krishna. Thisreligion was laid down and promulgated in the formof a great epic the Indian national epic par excellencewhich was now cast into its final form, the Mahabharata.In the opinion of some amongst the learned we have herein the Mahabharata a recapitulation of all the old wonderworldof the early sky-gazer. Gods, heroes, and demigods jostle each other through its pages, and whence theycame and what has been their previous history we haveonly a name here or a sidelight there to help us to discover,As in some marvellous tapestry, they are here gatheredtogether, in one case for a battle, in another for a life;and out of the clash of the foemen s steel, out of theloyalty of vassal and comrade, out of warring lovesand conflicting ideals, is made one of the noblest of thescriptures of the world. Is210it true that, with the exception

The Pilgrimage of Deathof what has been added and remoulded by a supreme poet,fusing into a single molten mass the images of seons past,most of the characters that move with such ease acrossthese inspiring pages have stepped down from the stage ofthe midnight sky? However this may be, one thingiscertain :the very last scene that ends the long panoramaisthat of a man climbing a mountain, followed by a dog,and finally,with his dog, translated to Heaven in theflesh.The Pilgrimage of DeathThe five royal heroes for whose sake the battle of theirprime was fought and won have held the empire of Indiafor some thirty-six years, and now, recognizing that thetime for the end has come, they, with Draupadi theirqueen, resign their throne to their successors and setforth on their last solemn journey the pilgrimage of deathfollowed by a dog who will not leave them. First circlingtheir great realm in the last act of kingly worship, theyproceed to climb the heights of the Himalayas, evidentlyby way of ascending to their rightful places amongstthe stars. He who has lived in the world without flawmay hope for translation at the last. But, great as is theglory of the Pandava brothers, only one of them, Yudhishthira,the eldest, is so unstained by life as to merit this,the honour of reaching Heaven in the flesh. One by onethe others, Bhlma, Arjuna, and the twins Nakula andSahadev, together with Draupadi the queen, faint and falland die. And still without once looking back, withoutgroan or sigh, Yudhishthira and the dog proceed alone.Suddenly a clap of thunder arrests their steps, and in themidst of a mass of brightness they see the god Indra,King of Heaven, standing in his chariot. He is there to211

Myths of the Hindus ^f Buddhistscarry Yudhishthira back with him to Heaven,diately begs him to enter the chariot.It is here, in the emperor s answer, that we are able tomeasure how very far the Hindu people have gone sinceand immethe early worship of purely cosmic deities, in the moralizingand spiritualizingof their deities and demi-gods. Yudhishthira refuses to enter the chariot unless his dead brothersare all first recalled to enter it with him, and adds, ontheir behalf, that they will none of them acceptthe invitationeven then unless with them be their queen,Draupadi, who was the first to fall.Only when he isassured by Indra that his brothers and wife have preceded him and will meet him again on his arrival in thestate of eternal felicity does he consent to enter the divinechariot, and stand aside to let the dog go first.The DogBut here Indra objected. To the Hindu the dogis unholy. It was impossible to contemplate the idea of a dogin Heaven! Yudhishthira is begged, therefore, to sendaway the dog. Strange to say, he refuses. To him thedog appears as one who has been devoted, loyal in timeof loss and disaster, loving and faithful in the hour ofentire solitude. He cannot imagine happiness, even inHeaven, if it were to be haunted by the thought of one sotrue who had been cast off.The god pleads and argues, but each word only makesthe sovereign more determined. His idea of manlinessis involved. "To cast off one who has loved us is inand honourfinitely But sinful." also his personal prideas a king are roused. He has never yet failed theterrified or the devoted, or such as have sought sanctuarywith him, nor one who has begged mercy, nor any who212

Yudhishthira 212

"The Dogwas too weak to protect himself. He will certainly notinfringe his own honour merely out of a desire for personalhappiness.Then the most sacred considerations are brought to bearon the situation. It must be remembered that the Hindueats on the floor, and the dread of a dog entering theroom is therefore easy to understand. There is evidentlyan equal dislike of the same thing in Heaven. "Thouknowest," urges Indra, that by the presence of a dogHeaven itself would be defiled." His mere glance deprivesthe sacraments of their consecration. Why, then, shouldone who has renounced his very family so strenuouslyobject to giving up a dog ?Yudhishthira answers bitterly that he had perforce toabandon those who did not live to accompany him further,and, admitting that his resolution has probably been growing in the course of the debate, finally declares that hecannot now conceive of a crime that would be more heinousthan to leave the dog.The test is finished. Yudhishthira has refused Heavenfor the sake of a dog, and the dog stands transformedinto a shining god, Dharma himself, the God of Righteousness. The mortal is acclaimed by radiant multitudes,and seated in the chariot of glory, he enters Heaven in hismortal form.Even now, however, the poet has not made clear all thatis to be required of a perfect man elevated alone to aposition of great glory. Yudhishthira, entering Heaven,beholds his enemies, the heroes with whom he has contended,seated on thrones and blazing with light. Atthis the soul of the emperor is mightily offended. Arethe mere joys of the senses to be accepted by him, heargues in effect, as any equivalent for the delight of213

Go""Well"""Mythsof the Hindus @P Buddhistsgood company ? Where his comrades are will be Heavenfor him a place inhabited by the personages he seesbefore him deserves a very different name.Yudhishthira, therefore, is conducted to a region of anotherquality. Here, amidst horrors of darkness and anguish,his energy is exhausted and he orders his guide angrily tolead him away. At this moment sighing voices are heardin all directions begging him to stay. With him comes amoment of relief for all the souls imprisoned in this livingand sound and touch.pain of sightYudhishthira in HellInvoluntarily the emperor paused. And then as he stoodand listened he realized with dismay that the voicesto which he was listening were familiar. Here, in Hell,were his kinsmen and comrades. There, in Heaven, hehad seen the great amongst his foes. Anger blazed upwithin him. Turning to the messenger, who had not yet"left him ! he thundered in his wrath, return tothe high gods, whence thou earnest, and make it known tothem that never shall I look upon their faces again. What !evil men with them, and these my kinsfolk fallen intoHell 1 This is a crime ! Never shall I return to themthat wrought it.Here with my friends, in Hell, where mypresence aids them, shall I abide for ever. Go !Swiftly the messenger departed, and Yudhishthira remained alone, with head sunk on his breast, brooding inHell on the fate of all he loved.Only a moment passed, and suddenly the scene waschanged. The sky above them became bright. Sweetairs began to blow. All that had been foul and repulsivedisappeared. And Yudhishthira, looking up, found himselfsurrounded by the gods.done !they cried.214

The Greatness of Self-Conquest"O lord of men, thy trials are ended and thou hastfought and won. All kings must see Hell as wellas Heaven. Happy are they who see it first. Forthee and these thy kin nothing remains save happinessand glory.Then plunge thou into the heavenly Gangesand put awayin itthy mortal enmity and grief. Here,in the Milky Way, put on the body of immortality andthen 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-ConqtiestThat process of spiritualizing which we see at its momentof inception in the story of Daksha and Shiva is here seenat its flowering-point. Thoroughly emancipated from theearly worship of cosmic impressiveness and power, theHero of the Sky appears no longer as a great Prajapati, orLord of Creation, nor even as the Wild Huntsman, slaying the winter sun, but entirely as a man, one of ourselves,only nobler. The Hindu imagination has now reached apoint where it can conceive of nothing in the universetranscending in greatness man s conquest of himself.Yudhishthira shone amongst men in royal clemency andmanly faithfulness and truth, even as now he shinesamongst the stars. Whatever came to him he firstrenounced, and finally accepted on his own terms only.This was the demand that Buddhism, with the exaltationof character and detachment, had taught the Indian peopleto make of manly men. Greatest of all was the renunciation of the monk ;but next to this, and a different expression of the same greatness, was the acceptance of life andthe world as their master, not as their slave.It cannot be denied thatthis story of Yudhishthira, with215

Myths of the Hindus SP Buddhistsits subtlety of incident and of character-drawing, isthoroughly modern in tone and grasp.The particularconception of loyalty which it embodies is one that isdeeply characteristic of the Indian people.To themloyalty is a social rather than a military or political virtue,and it is carried to great lengths.We must rememberthat this tale of Yudhishthira will be in part the offspringand in part the parentof that quality which itembodies and extols. Because this standard was characteristic of the nation, it found expression in theBecause theepic.epic has preachedit in everyvillage, in song and sermon and drama, these fifteencenturies past,it has moulded Indian character and institutions with increased momentum, and gonefar to realizeand democratize the form of nobility it praises.Wouldthe Greek myths,if left to develop freely, have passedeventually through the same process of ethicizing andspiritualizing as the Indian? Is India, in fact, to beregardedas the sole member of the circle of classicalcivilizations which has been givenits normal and perfectgrowth ? Or must we consider that the early emergenceof the idea of beauty and conscious effort after poeticeffect supersedes in the Hellenic allgenius that becomesin the Indian high moral interpretation?A certainaroma of poetrythere cannot fail to be in productionsthat have engaged the noblest powers of man ;but this inthe Indian seems always to be unconscious, the result ofbeauty of thought and nobility of significance,while inthe Greek we are keenly aware of the desire of a supremecraftsman for beauty as an end in itself.216

CHAPTER IV :Notes on KrishnaKRISHNA,KRISHNAson of Devaki, is barely mentioned in theChhdndogya Upanishad(c. 500 B.C.). In the Mahabharata(3OOB.C.-2OO A.D.) he is a prominent figure ;in the Bhagavad Gita, which is a late addition, there isfirst put forward the doctrine of bhakti, loving devotionto him as a means of salvation, additional to the ways ofwork and knowledge. No mention is made of his youthfulgestes.He is represented as the friend and adviser ofprinces; he is essentially Dwarkanath, the Lord ofDwaraka ;he is identified with Vishnu inmany passages,although in his human form he worships Mahadeva andUma and receives giftsfrom them.At a subsequent period, between the time of the compilation of the Gita and that of the Vishnu and BhagavataPuranas, probably in the tenth or eleventh century, arosethe worship of the boy-Krishna, the chief element in themodern cult. The boy-Krishna no doubt represents thelocal god of a Rajput clan. The names of Govinda andGopala (herdsman) indicate his origin as a godof flocksand herds.A summary of the Mahabharata has already beengivenin the ; following pages, therefore, are related themore modern legends of Krishna s youth, with brief reference only to his doingsin the Great War. What isgiven is essentially a condensed translation, compiledfrom various sources, particularly the Vishnu Purana, theBhagavata Purdna, and the Prem Sdgara. At the closeof the Third Age a Rajput clan, the Yadavas, descendantsof Yadu, a prince ofJamna, with Mathura for their capital.the Lunar dynasty, dwelt beside theUgrasena,at the217

Mythsof the Hindus & Buddhiststime of the beginning of the story, though the rightfulking, had been deposed by his son Kans, a cruel andtyrannical ruler in fact, a rakshasa begotten by violenceon Ugrasenas wife Pavanarekha. We thus find therakshasas in possession of Mathura, where some of theYaduvamsls also still dwell ;but most of the latter residewith their flocks and herds at Gokula, or Braj, in thecountry, and are represented as paying annual tribute toMathura. There is thus, as in the Ramayana, a state ofopposition between two ideal societies, a moral societywherein 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 thegods, that Vishnu takes birth amongst the Yaduvamsls atthe same time with other heavenly beings gods, rishis,kinnaras, gandharvas, and the like.Such is the pseudo-historical legend of Krishna. Thisstory, whatever its origins, has sunk deep into the heartand imagination of India. For this there are manyreasons. It is the chief scripture of the doctrine of bhakti(devotion) as a way of salvation. This is a way that allLmay tread, of whatever rank or humble state. The goplsare the great type and symbol of those who find God bydevotion (bhakti),without learning (jnanam). It is forKrishna that they forsake the illusion of family and allthat their world accounts as duty; they leave all andfollow him. The call of his flute is the irresistible call ofthe Infinite; Krishna is God, and Radha the human soul.It matters not that the Jamna and Brindaban are to be foundon the map : to the Vaishnava lover Brindaban is the heartof man, where the eternal play of the love of God continues.2181Gopts, herd-girls.

"The Birth of KrishnaThe Birth of KrishnaVasudev was a descendant of Yadu, of the Lunar dynasty ;he was married to Rohim, daughter of King Rohan, andto him Kans also gave his own sister Devakl. Immediatelyafter the marriage a heavenly voice was heard announcing:O Kans, thy death will come to pass at the hand of herKans therefore resolved to slay Vasudev ateighth son."once, and dissuaded from this, he did actually slay thesons one by one till six were dead. In Devakl s seventhpregnancy the serpent Shesh, or Ananta, on whomNarayana rests, took on a human birth. To save thischild from Kans, Vishnu created a thought-form of himself and sent it to Mathura. It took the babe from Devakl swomb and gaveit to Rohim, who had taken refuge withthe herdsmen atNand andGokula, and was cared for byYasoda, good people dwelling there, who had as yet no sonof their own. The child born of Rohim was afterwardscalled Balarama. After transferring the child, the Sending of Vishnu returned to Devakl and revealed the matterin a dream, and Vasudev and Devakl gave Kans tounderstand 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 werewith child.Kans, when he learnt that Devakl was againpregnant, set a strong guard about the house of Vasudevto slay the child the moment it was born ; for, much as hefeared the prophecy, he dared not incur the sin of slaying awoman. At last Krishna was born, and all the heavensand earth were filled with signs of gladness trees andforests blossomed and fruited, pools were filled, the godsrained down flowers, and gandharvas played on drums andBut Krishna stood up before his father and mother,pipes.219

""Do""Myths of the Hindus & Buddhistsand this was the likeness of himcloudy grey, moon-faced,lotus-eyed, wearing a crown and jewels and a robe of yellowsilk, with four arms holding conch and disc and mace andlotus-flower. Vasudev and DevakI bowed down to him,and Shrl Krishna said to them : not fear, for I havecome to put away your fear. Take me to Yasoda, and bringher daughter and deliver her to Kans." Then he becameagain a human child, and the memory of his Godhead leftboth father and mother, and they thought only, We havea son," and how they might save him from Kans. ~DevakI, with folded palms, said to her husband : Let ustake him to Gokula, where dwell our friends Nand andYasoda and your wife Rohim." At that very moment thefetters fell from their limbs, the gateways opened, and theguards fell fast asleep. Then Vasudev placed Krishna ina basket on his head and set out for Gokula. He knewnot how to cross the Jamna, but with thought intent onVishnu he entered the water. It rose higher and highertillit reached his nose ;but then Krishna saw his distress andstretched down his foot, and the water sank. So Vasudevacrossed the river and came to Nand s house, where a girlhad been born to Yasoda ;but Devi had put f orgetfulnessupon her so that she remembered nothing of it. Vasudevaexchanged the children and returned to Mathura ;and whenhe was back again with DevakI the fetters and the doorsclosed, the guards awoke, and the baby cried.Word wassent to Kans, and he went in terror, sword in hand, to hissister s house. A voice announced to him: "Thy enemyis born, and thy death is certain;but finding that a girlhad been born, he released Vasudeva and DevakI, andprayed their pardon for the past slayings and treated themwell. But Kans was more than ever enraged against thegods forasmuch as they had deceived him and his guard-220

The Birth ol Krishna 120

The Feats of Krishna sYouthing of Devakl had been in vain, and especially he longedto slay Narayana that is, Vishnu. To this end his ministerscounselled him to slay all those who served Vishnu, Brahmans,yogis, sannyasis, and allholy men. Kans gaveorders accordingly, and sent forth his rakshasas to kill cowsand Brahmans and all worshippers of Hari.The Feats of Krishna s YouthMeanwhile there were great rejoicingsin Gokula for thebirth of a son to Nand and Yasoda: the astrologersprophesied that the child would slay the demons andshould be called Lord of the Herd-girls, the gopls, and hisglory should be sung throughout the world. But Kansknew not where Shrl Krishna had been born, and he sentout murderers to slay all children.Among his followersthere was a rakshasl named Putana, who knew of the birthof Nand s son, and she went to Gokula for his destruction, taking the shape of a beautiful woman, but she hadpoison in her breasts. She went to Yasoda s house andmade herself very friendly, and presently she took the boyon her lap and gave him her breast. But he held her tightlyand drew hard, so that with the milk he took away herlife. 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 gonefor paying tribute ;he found the rakshasl lying dead, andall the folk of Braj standing about her. They told himwhat had taken place, and then they burnt and buriedher enormous body. But her body gave out a mostsweet fragrance when it was burnt, and the reason forthat was that Shrl Krishna had given her salvation whenhe drank her milk; blessed are all those whom Vishnuslays.221

Myths<?of the HindusBuddhistsIt was not long after this that a feast was held for rejoicingsat the birth of Krishna ;but he was forgotten in thegeneral merry-making, and lay byhimself under a cart.Now another rakshasi, passing by, saw that he lay theresucking his toes, and to avenge Putana she sat on the cartas if to crush it ;but Krishna gave a kick and broke thecart and killed the demoness. All the pots of milk andcurds in the cart were broken, and the noise of the brokencart and flowing milk broughtall the herd-boys and herdgirlsto the spot, and they found Krishna safe and sound.When Shrl Krishna was five months old another fiend camein the shape of a whirlwind to sweep him away fromYasoda s lap where he lay ;but at once he grew so heavythat Yasoda had to lay him down. Then the stormbecame a cyclone, but no harm came to Krishna, for nonecould even lift him. But at last he allowed the whirlwindto take him up into the sky, and then, while the peopleof Braj were weeping and lamenting, Krishna dashed therakshasa down and killed him, and the storm was over.Krishna s MischiefKrishna and Balaram grew up together in Gokula ;theirfriends were the gopas and gopls, the herd-boys and herdgirls; their hair was curly, they wore blue and yellowtunics, and crawled about and played with toys and used tocatch hold of the calves tails and tumble down ;andRohinI and Yasoda followed them about lest any accidentshould happen to them. But Krishna was very mischievous.He used to take away the pots of curds whenthe gopls were asleep; when he saw anything on a highshelf he would climb up and itpulldown and eat some ofit, and spill or hide the rest. The gopls used to go andcomplain of him to Yasoda, calling him a butter-thief;222

"How""ThreeKrishna sMischiefand she found him, and told him he must not take thefood from other people s houses. But he made up aplausible story, and said the gopis had fed him themselves or asked him to do some work for them ;andnow, he said,tales of me." So Krishnathey are tellingalways got the best of it.One day he was playing with Balaram in the courtyardand ate some clay,and one of his comrades told Yasoda,and she came with a switch to beat him. But he hadwiped his mouth and denied allknowledge of the matter.However, Yasoda insisted on looking inside his mouth;but when he opened his mouth what she saw there wasthe whole universe, theWorlds." Then she saidto herself :sillyam I to think that the Lord of theThree Worlds could be my But Vishnu son." againveiled his Godhead, and Yasoda fondled the child andtook him home.Another time, when he had been stealing butter andYasoda was going to beat him, she found him with hiscomrades sittingin a circle, and Krishna was eating andgiving others to eat. Then Krishna, ^seeinghis mother,ran up to her, saying : O"mother, I don t know who upsetthe buttermilk; let me So she couldgo." only laugh;but she took him home and tied him to a big woodenmortar to keep him out of mischief. But he just thenremembered that two men had once been cursed byNarada to remain in the form of trees till Krishnashould release them, and he dragged the mortar afterhim and went to the grove where the trees were, andpulled the trees up by the roots. Two men appeared intheir place: Krishna promised them a boon, and theyprayed that their hearts might always be attached to him.This Krishna granted, and dismissed them. Presently223

"Myths of the Hindus & BuddhistsYasoda came and found that Krishna was gone, andshe ran everywhere to seek him; but when the gopisfound him by the fallen trees and heard what hadhappened they wondered how such things could be, andasked each other: "Who can comprehend the doings ofHari ? Not long after this Nand and Yasoda removedtheir goods and chattels from Gokula, where they sufferedfrom constant dangers and oppression, and crossed theriver to Brindaban and began to live there in peace andease.More Miracles of KrishnaWhen Krishna was five yearsold he took the cattle outKans sent a demon ininto the woods to graze that day ;the shape of a crane, and he came to Brindaban and saton the river-bank like a mountain. All the herd-boyswere frightened; but Krishna went up to the crane andallowed it to take him upin itshuge beak. Then Krishnamade himself so hot that the crane was glad to put himout, and then he held open the crane s jaws and torethem apart; and collecting the calves, the herd-boysallwent home with Krishna, laughing and playing.Another time Kans sent a dragon named Aghasur; hecame and hid himself in the woods with his mouth open.The herd-boys thought this open hole was a mountaincave, and theyall went near and looked in. Just then thedragon drew in his breath, and all the gopas and calveswere swept into his mouth and felt the poisonous hot vapour,and cried out in distress. Krishna heard that and jumpedinto the dragon s mouth too, and then the mouth wasshut. But Krishna made himself bigger and biggertillthe dragon s stomach burst, and all the herd-boys andcalves fell out unhurt.224

More Miracles of KrishnaAnother time Krishna and all the gopas were feasting andlaughing and talking in the woods, leaving the calves tograze, 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 hecame back to the feasting-place and found the boys gonetoo, and he made others in their likeness and went homein the evening with the changeling boys and calves, andnobody but Krishna knew that the real children andcalves had been hidden by Brahma in a mountain cave.Meanwhile a year went by;it was only a moment of timeas it seemed to Brahma, but it was a year for men.Brahma remembered his doings and went to see what hadhappened. He found the boys and the calves asleep inthe cave ;then he went to Brindaban, and found the boysand the calves there too. And Krishna made all theherd-boys into the likeness of gods, with four arms andthe shape of Brahma and Rudra and Indra. Seeing this,the Creator was struck with astonishment; still as apicture, he forgot himself, and his thoughts wanderedaway. He was afflicted like an unworshipped, unhonouredstone image. But Krishna, when he saw that Brahmawas thus afraid, drew back all those illusory forms intohimself, and Brahma fell at Krishna s feet and prayedhis "Allpardon, saying: things are enchanted by thyillusion; but who can bewilder thee? Thou art thecreator of all, in whose every hair are many such Brahmasas I. Thou compassionate to the humble, forgive myfault." Then Krishna smiled, and Brahma restored allthe herd-boys and calves. When they awoke they knewnothing of the time that had passed, but only praisedKrishna for finding the calves so quickly; then theyall went home.P225

Mythsof the Hindus SP BuddhistsThe Quelling of KdliyaOne day the cowherds started out very early, and wanderedthrough the woods and along the river-bank till theycame to the place called Kaliya. They drank some of thewater, and so did the cows ;but all at once they rolledover and over and were dying of poison. Then Krishnacast a life-giving look upon them, and they revived.Now there was living in that part of the Jamna a poisonoushydra or naga named Kaliya, and for four leagues allabout him the water boiled and bubbled with poison. Nobird or beast could go near, and only one solitary treegrew on the river-bank. The proper home of Kaliya wasRamanaka Dwlpa, but he had been driven away fromthere by fear of Garuda, the foe of all serpents. Garudahad been cursed by a yogi dwelling at Brindaban, so thathe could not come to Brindaban without meeting hisdeath. Therefore Kaliya lived at Brindaban, the onlyplace where Garuda could not come.Presently Krishna began to play at ball with the herdboys,and while they were playing he climbed up thekadamb tree that hung over the river-bank, and whenthe ball was thrown to him it fell into the river, and ShrlKrishna jumped after it.Kaliya rose up with his hundredand ten hoods vomiting poison, and Krishna s friendsstretched out their hands and wept and cried, and thecows ran about lowing and snorting. Meanwhile some oneran back to Brindaban and brought RohinI and Yasodaand Nand and all the gopas and gopls, and they camerunning 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. Hecannot be slain."226

Kaliya Damana

""Go"The Quelling of KallyaMeanwhile Kallya wrapped himself round about Krishna sbody, but Krishna became so huge that Kallya had torelease him. So Krishna saved himself from everyattack, and when he saw the Braj folk were so muchafraid he suddenly sprang into Kallya s head and assumedthe weight of the whole universe, and danced on the naga sheads, beating time with his feet. Then Kallya beganto die. He dashed his hoods about, putting forth histongues, and streams of blood poured from his mouths.When he was quite overcome the thought arose in hisheart : This must be the Primal Male, for none othercould resistmy venom so"; thinking, he gave upallhopeand remained still. But then the nagas wives came andstood round Krishna, and some stretched out their foldedhands toward him and some bent to kiss his feet,worshipping Krishna and praying for their husband. "Bepleased to release this one," they said, or slay us withhim, for death itself isgoodto a woman without ahusband. Moreover, please consider that it is the natureof a serpent to be venomous, and pardonhim." ShrlKrishna stepped from Kallyas head, and Kallya worshipped him and prayed forgiveness for not recognizingthe Lord. So Krishna pardoned him, and sent him awayhome to Ramanaka Dwlpa. But he was afraid to gothere because of Garuda. When he told Krishna thishe answered : without fear. When Garuda sees themark of my feet on your head he will not touch you."SoKallya with his family went to Ramanaka Dwlpa, andKrishna came out of the water.All the people ofBraj were glad when Krishna came outsafe ;but they were too weary to go home that day, sothey spent the night in the woods near Kallya s whirlpool.But about midnight a terrible forest fire broke out, and227

""Myths of the Hindus ^f Buddhistswould have destroyed the trees and the cows and the peoplehad not Shri Krishna risen and drunk up the fire and savedthem. In the morning every one returned to their homesrejoicing and singing.Krishna s FluteNow the hot season came on, but because of Krishna therewas only perpetual spring in Brindaban. One day a rakshasacame in the form of a cowherd, and played with theothers; but Krishna made a sign to Balaram and toldhim to kill the demon, but not in his cowherd shape.So Balaram let the demon carry him off on his backas 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 wanderedaway, and the cowherds could not find them in thewoods; but Krishna climbed up a kadamb tree andplayed his flute, and at once the cows and the boyscame running to him, like the waters of a river thatmeets the sea.Krishna used often to play his flute in the woods ;all theherd-girls in Braj, when they heard it, would go out andlook for him ;but they could not find him, and had to waittill he came back again in the evening. So they sat downtogetherin the road and talked of the flute. One said :Just see how that bamboo tube is honoured ; drinking thenectar of Krishna s lips all day,it resounds like a cloud andpours out delight. Whyis it more beloved than we ? Thisthing made before our very eyes has become like a rivalwife 1his flute.Even the gods attend when Krishna playsWhat discipline has itperformed that all things areobedient to it?228Another gopl replied: "First, when it

Krishna steals the GopisClothesgrew in the bamboo stem, it remembered Hari then it;endured heat and cold and water ;and lastly, cut to pieces,Who else perit breathed the smoke of its own burning.forms such mortifications? The flute was made perfectand has its reward." Then another Braj woman exclaimed :"Why did not the lord of Braj make flutes of us, to remainwith him day and night?"Once in the winter-time, when it was cold and frosty, theBraj girls went down to bathe in the Jamna together. Theymade an image of Devi and worshippedit with flowersand fruit and incense, and prayed:"Ogoddess, do thougrant that Shrl Krishna may be our Then lord."they fastedallday and bathed, and when night came they slept bythe river-side, to the end that Devi would grant theirprayer.Krishna steals the GopisClothesAnother day they went to a lonely place to bathe and laidall their clothes on the bank, and played in the water andsang their songs in praise of Hari. But Shrl Krishna himself was sitting near by in a tree watching his cows. Hearingtheir songs, he came near very quietly and looked on ;thenhe saw the clothes, and a thought came into his mind,and he took the clothes and climbed up a kadamb tree.Presently the gopis came out of the water, and could notfind their clothes. They looked everywhere to find them,till at last one looked girl up and saw Shrl Krishna sittingin the tree with the bundle of clothes.He was wearing acrown and yellow robes, and had a staff in his hand, and hehad a garland of flowers. So she called out to the others :"Therehe is, who steals our hearts and our clothes, up inthe kadamb tree." Then all the girlswere ashamed andjumped into the water to hide themselves, and stood there229

"That"""""""Myths of the Hindus ^f Buddhistspraying Krishna to give them their clothes. But he wouldnot give them ; and, by Nand," he said, "youmust comeout and fetch them."The Braj girls were not very pleased at that, and theysaid :is a nice thing for you to ask ;but we shallgo and tell our fathers and friends and Nand and Yasoda,and they will punish you. Thou it is that shouldst protect our husbands honour. And it is for thy sake we areour vows."bathing and keepingThen Krishna answered If :you are really and trulybathing for my sake, then cast away shame and receiveyour Then clothes." the gopis said to themselves "What:Hari says, that alone we ought to respect ;he knows allour body and mind; what shame in this?" And theycame up out of the water with downcast looks.But Krishna laughed and said : Now with joined handscome forward and take the clothes." The gopisanswered :Darling of Nand, why dost thou deceive us ?We are simple Braj girls but; they joined hands, andKrishna gave them the clothes.Then the gopis went home, and Krishna followed withthe herd-boys and cows. But as he went he looked againand again at the deep forest all round about, and began totell of the glory of trees. Behold," he said, "these thathave come into the world, what burdens they bear andwhat shelter they give to others. It is good that suchkindly folk are here."Krishna lifts a MountainThe people of Braj had been wont to worship Indra, kingof heaven and lord of rain. Once, when they had madean offeringto Indra, Krishna came and persuaded themto give up his worship. Indra is no supreme deity,"said230

""Krishna lifts a Mountainhe, 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 andmakes them fall again. What can Indra do? What virtueand fate determine, alone comes to pass."Then Krishnataught them to worship the woods and streams and hills,and especiallyMount Govardhan. So they broughtofferingsof flowers and fruits and sweetmeats for themountain, and when Nand and Yasoda stood before themountain, with minds intent on him, Krishna assumed asecond form, like that of the mountain god, and receivedthe offerings. In his own form he still remained withNand and worshipped the mountain king. That mountain received the offerings and ate them up, so that all thepeople of Braj were glad.But Indra was greatly enraged at the loss of his honourand gifts ;he sent for the King of the Clouds, and orderedhim to rain over Braj and Govardhan till both were sweptaway. So an army of clouds surrounded the district ofBraj and began to pour down sheets of water, so that itseemed that the end of the world was at hand. Then allthe Braj folk, with Nand and Yasoda, came to Krishnaand said : You persuaded us to give up the worship ofIndra ;now bring the mountain here to protectus." SoKrishna filled Govardhan with the burning heat of hisenergy and lifted him up on his little finger,and all thepeople of Braj, with the cows, took shelter under themountain, looking at Krishna in utter astonishment.Meanwhile the rain that fell on the mountain hissed andevaporated, and although torrents of water rained forseven days, not even a drop fell in Braj. Then Indra gaveup the conflict, for he knew that none but an incarnationof the Primal Male could have thus withstood him. Next231

Myths of the Hindus & Buddhistsday when Krishna and Balaram went out to graze thecows, with music of flute and song, Indra came downfrom heaven upon his elephant Airavata and fell at thefeet of Krishna and made submission.The Dance of LoveThe time Krishna had stolen the gopls clothes he made apromise to dance with them in the month of Karttik, andthey had ever since been eagerly waiting for the appointedtime. At last the autumn came, when heat and cold andrain were finished and all the country was full of delight ;and Krishna went out on the night of full moon in Karttik.A gentleair 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 wenttoward the forest playing his flute. The Braj girls wererestless and disturbed at the sound of the flute, callingthem away from their homes, till at last they cast off theillusion of family, put off their shame, and left theirhousehold duties, decked themselves hurriedly, and ranout to Krishna. One as she went was stopped by herhusband and brought back to her house and bound;but she set her mind only on Hari, and so left her bodyand 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 shedied for his love;it was as a man she desired him. How,then, could she come by salvation ? Even if one shoulddrink the water of life stillunknowingly, he will beimmortal ; just such is the fruit of worshipping Hari.There were many that won salvation through him, howsoever diverse their will toward him. Nand and Yasodadeemed him their son ;the gopls thought him their lover;232

"As"The Dance of LoveKans did him honour by fear; the Pandavas found him athe Yaduvamslsfriend; Shishupal honoured him as a foe;thought he was one of themselves ;the yogis and rishispondered upon him as God ;but all these alike attainedsalvation. What wonder, then, if one herd-girl, fixingher heart upon him, should reach the farther shore ofexistence ?At last the gopls, following the sound of the flute, cameupon Krishna deep in the forest, and stood gazing uponhis loveliness, astonished and abashed. Then Krishnainquired of their welfare and blamed them for leavingtheir husbands ;and he said :have seenit is, youthe dense forest, the silvery moonlight, the beautiful banksof the Jamna so now; go home to yourthe gopls,when they heard these cruel words, were strickensenseless and sank in a boundless ocean of thought, andhusbands." Allthe tears fell from their eyes like a broken necklace ofpearls. At last they found words to reproach him. OKrishna," they said, "youare a great deceiver. You ledus away by yourflute and stole our hearts and minds andwealth, and now you are cold and unkind and would putan end to our lives. We have abandoned clan and homeand husband, and despised the reproach of the world ;nowthere is none to protect us but you, O Lord of Braj.Where shall we go and make our home, for we areenwrapped in love of you?"Then Shrl Krishna smiled and called them near, and askedthem to dance with him, and made them glad. Then byhis skill he formed a golden terrace in a circle on theJamna bank, and it was plantedall about with plantaintreeshung with wreaths and garlands of all manner offlowers. Then the gopls went to a pool named Manasarowar,and decked themselves from head to foot, and were233

""Myth sof the Hindus ^f Buddhistswell apparelled in robes and jewels. They brought lutesand cymbals and began to play and sing and dance, whileGovinda stood amidst them like a moon in a starry sky.So they altogether gave up restraint and shame and wereintoxicate with love, and they thought of Krishna asnow entirely their own.But he saw their pride and left them alone; he tookonly Radha with him and vanished. Then all thegopls were frightened and sad, and began to ask eachother where Krishna had gone, and they began tosearch for him here and there, crying out: "Whyhaveyou left us, O Lord of Braj, who have surrendered all tothee?" At last they began to ask the trees and birds andbeasts, as the fig-trees, the cuckoo, and the deer: Has theDarling of Nand gone here or there? At last they foundthe marks of his lotus feet, and near them the footprintsof a woman ;and then they came on a bed of leaves anda jewelled mirror beside it.They asked the mirror wherehe had gone, and when there was no reply the pain ofseparation overwhelmed them altogether. Thus for theirpart the gopls were miserably searching for Krishna ;butRadha was full of delight and fancied herself the greatestof all, and grew so proud that she asked Shrl Krishna tocarry her on his shoulders. But just when she would haveclimbed up he vanished away, and she stood there alonewith hands outstretched, like moonlight without the moonor lightning without its clouds ;so fair she was that herradiance streamed upon the ground and made it shine likegold. She stood there and wept, and all the birds andbeasts and trees and creepers were crying with her.The gopls found her standing there, and they were asglad to see her as anyone would be who had lost a greattreasure and found the half of it.They embraced her234

"DoThe Dance of Loveagain and again, and then entered the forest with her tosearch for Krishna. As far as there was any moonlight theywent ;but when they could find no path in the dark forest,they had to come back. They sat them down on Jamnabank, and talked of Krishna and cried out for him tilltheywere faint and tired ;but still he did not come.Now when Krishna saw that the gopls were dying for lovehe appeared again in their midst, so that the^ all came upout of the ocean of loneliness and were glad, for he saidto them: "This I have done to try you. How can I nowreward you enough ? For like a vairagl leaving his homeand giving his heart to God, you have come to Thenme."Krishna played and danced with the gopls. He made hisappearancemanifold and danced with them in a ring, sothat each one thought that Krishna himself was by herside and held her hands; so they whirled round in a circle,the dark Krishna and fair Braj girls, like a gold andsapphire necklace. Then some of them played on theirlutes and sang in many modes; so rapt were they thatmind and body were both forgotten. When one of themstopped the sound of flute with her hand and sang thenotes of the flute herself, then Krishna forgot all else, as achild, seeing its face in a mirror, forgets everything else inits wonder. So they spent the time, and even the godscame down from heaven to see the dancing, and wind andwater stood still to hearken. But when four watches yetremained of the night Krishna said it was time for thegopls to go to their homes, and to comfort them he said :you ever meditate upon me, as yogis do, that Imayalways be near Soyou." they were satisfied and returnedto their homes, and no one knew they had been away.235

"WhenMythsof the Hindus & BuddhistsThe Journeyto MathiiraWhen all other plans for slaying Krishna had failedKans determined to lure him to Mathura. He sent a mesto Nand to invite the cowherds, with Krishna andsengerBalaram, to a sacrifice to Shiva and sports and festivitiesto 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 behindweeping, and stood with Yasoda watching to catch thelast glimpse of Krishna and begging him to come backagain soon.The Braj folk, when they arrived at Mathura, sent offeringsto Kans, and made their camp outside the city.Krishnaand Balaram went in to see the wonders of the town, withits great walls and palaces and gardens and groves.the way they met a washerman and asked him for fineclothes, and when he laughed and refused they took themby force and made themselves very gay. Soon after theymet a humpbacked woman, who prayed that Krishnawould let her rub sandal-paste on his body; and he, forher deep devotion, went up to her, placing foot on foot,and with two fingers under her chin, lifted her up andmade her straight and fair, and he said :I haveslain Kans Iwill come and be with you."The Tournament at MathuraPresently the brothers came to the lists where Shiva s bowwas set up, huge as three palm-trees, and great and heavy ;and Krishna went up to the bow and pulled it, and brokeit in two with a great noise.was terrified and saw death approaching ;OnWhen Kans heard that, hebut he sent menout to kill the brothers. But they slew all the soldiers236

The Tournament at Mathurathat Kans sent out against them, and returned to the cowherds camp and said they had seen the city and had goodsport, and now were tired and hungry; so Nand gavethem food and they went to sleep.But Kans had evildreams, and when he woke he gave orders to have thelists prepared for the tournament and the trumpets blownfor assembly. Shrl Krishna and Balaram went to thetournament disguised as jugglers, and all the cowherdsfollowed them. When they came to the gate of the liststhere was a furious elephant, as strong as ten thousandcommon elephants, waiting, and the driver rode it atKrishna to crush him; but Balaram gaveit such a blowwith his fist that it turned back, and when it was drivenagainst them again the two brothers killed it easily. Thenthey entered the lists, and to each Krishna appeared astheir own nature revealed him : the wrestlers thought hima wrestler, the gods knew him as their lord, the herdboysas a friend, the women oftreasure of beauty, and Kans and theMathura thought him therakshasas thoughthe was Death himself.Soon Krishna had fought with all the king s wrestlersand slain the strongest; then he sprang up on the royaldais and dragged the king by his hair and killed him thenand there, so that men and gods and saints were delighted.When the kings wives heard of this they came forth andmourned over him inconsolably,till Krishna comfortedthem with deep wisdom. "O Mother, grieve henot,""said ;none may live and not die. He is mistaken whothinks that isanything his own. No one is father ormother or son; there is only the constant succession ofbirth and death." Then Kans funeral rites were doneby Jamna bank, and Krishna himself set light to the pyre.Then Krishna and Balaram went to Vasudeva and DevakI237

"Mythsof the Hindus ^f Buddhistsand set them free; and they, perceiving his form, knewhim for God, till again he hid his Godhead, so thatthey thought him their son, and they embraced the twobrothers gladly. Then Krishna established his grandfatherUgrasena upon the throne, and asking Nand toreturn to Brindaban, Krishna began to dwell with hisfriends in Mathura. The Braj girlswere always mourningfor Krishna, for he did not return to Brindaban ;but hesent a messenger, saying: Do you now give up the hopeof delight, and practise only devotion: I shall never beabsent from you."Little did such a message comfortthem when they thought of his flute and the dance, forthey thought that prayer and vows and self-restraint morefitting for widows than for devoted hearts, and they thoughtthe reason he stayed in Mathura was that more beautifulwomen had won his love, or he preferred the court life todwelling with cowherds. They sent a message back to"say O Lord, : you have spoken of spiritual union, whileall the time there is disunion between us ;but rather comeback to us who are dying for love and save our lives."Yet there was no help for it, for that which had beencould 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 sentmessengers to find out news of the matter; and themessenger went to Hastinapur and came again with thetale.The Migration to DwdrakaMeanwhile a rakshasa named Jurasindhu, father-in-law ofKans, invaded Mathura with a vast army; and thoughKrishna destroyed his army of demons, another asura,Kalayavan by name, surrounded Mathura with another238

The Migration to Dwarakaarmy of thirty million monstrous fiends. Then Krishnathought it well to depart and he summoned Vishvakarma;and bade him prepare a great city amidst the sea, twelveleagues in extent, and to conveyall the Yaduvamsls thitherwithout their being aware of it. So Vishvakarma transported them all to the city in the sea, and when theyawoke they marvelled how the sea had surroundedMathura, for they did not know what had happened.Then leaving the people in Dwaraka, Krishna returned toMathura and slew Kalayavan ;and Jurasindhu gave himchase, but he escaped, and returned secretly with Balaramto Dwaraka, while Jurasindhu possessed the city ofMathura.Now at that time there was born in Kundalpur a daughterof Raja Bhlshmak, and she was most beautiful and gentle.When Shrl Krishna heard of this his heart was set uponher night and day. She also heard of Krishna, in thiswise: there had come to Kundalpur some wanderingyogis, who sang the praise and high deeds of him, andthey came also to court and recited their tales, andRukminI heard as she sat in her high balcony, so that thevine of love sprang upin her breast. Thereafter nightand day she thought of nothing but Krishna; sleepingand waking, or eating or playing, her mind was set uponhim. She made an imageof Gauri, and prayed her togive her the Lord of the Yadus for husband. By thistime RukminI was of age to be married, and her fatherand brothers sought for a bridegroom. The eldest brother,Rukma, suggested Shishupala, king of Chanderi ;but theold king was for betrothing her to Shrl Krishna. But thebrothers laughed and called him a cowherd, and settledthe affair for Shishupala and sent him the bridal gift; anda day for the wedding was fixed. All the city people239

""The"Myth sof the Hindus & Buddhistswere very sad, for they would have liked Rukminl tomarry Shii Krishna. Rukminl herself was told of whatwas settled ;but she answered : Lord of the Worldis mine, in thought and word and deed." Then she wrotea letter to Krishna, and sent a Brahman to Dwaraka.This was the letter : Thou art a Searcher of Hearts andknowest the thoughts of all ;what need Isay ? Thou artmy refuge my honour is in thy hands. Do thou act so as;to guard and come and it,reveal thyself to thy servant."When Shrl Krishna received this note he set out at once forKundalpur. Shishupala was there already, and the weddingabout to take place. Krishna, however, succeeded incarrying Rukminl off and took her away on his car, followedby Balaram and all his army. Shishupala pursued themwith Jurasindhu, but Krishna beat them off, and defeatedand bound Rukma, and carried his bride home: theirson was Pradyumna, a rebirth of Kamadev. Pradyumna sson was Aniruddha, a rebirth of Satrughna he married;CharumatI, though this alliance did not suffice to heal thefamily feuds, and her grandfather Rukma was slain byBalaram. Afterwards Aniruddha also married Usha,daughter of Vanasur Krishna ; waged war with Vanasurto rescue his grandson, whom Vanasur had imprisoned.In this war Shiva fought on the side of Vanasur, but wasdefeated and made his submission to Krishna ; thenKrishna welcomed him with the words :Shiva-jl, thereis no difference between thee and me, and whoeverthinks of us as diverse he falls into Hell and is notsaved ;but he that meditates upon thee obtaineth mealso."Krishna married Mitrabinda, Satibhama, and others,winning each by great deeds ;and another time, when ademon named Bhaumasur carried off and concealed many240

Krishna marries Kalindithousand princesses, Krishna pursued and slew him,and received these also into his house. Each ofhis wives had ten sons and one daughter, all cloudy ofhue and moon-faced and lotus-eyed, and wearing yellowand blue. The people of Dwaraka were known as theVrishnis.Krishna marries KdlindiWhile Krishna was ruling at Dwaraka, Duryodhana wasoppressing the Pandavas at Hastinapur and sought tocompass their death. Krishna and Balarama went to givethem help, and it was while Krishna was the Pandavasguest that he married Kalindi, daughter of the Sun.Balaram was married to RewatI, daughter of Raja Rewatof Arnta.Once Balaram paid a visit to Braj, and relatedthe doings of Hari to Nand and Yasoda, and delightedthe gopis with dancing and music. Krishna s son Sambusought to marry Lakshmana, daughter of Duryodhana;but he was taken and kept a prisonertill Balaram wentto his rescue and dragged the city of Hastinapur down tothe Ganges bank before he could be persuaded to sparethe people. He brought away Sambu safe with his brideto Dwaraka.Once Narada visited Krishna at Dwaraka to see how hedwelt 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-maya, the magicillusion of manifestation. Another time Narada came andinvited Krishna to a great sacrifice held in his honour bythe Pandavas. At this glorious ceremony Shishupala waspresent, and was slain by Krishna. 11For this episode see p. 157.Q 241

"Mythsof the Hindus ^f BuddhistsHiranyakashipu s ChoiceIt has also been related how Rama overcame Ravana inthe battle for the recovery of Slta. This Shishupala andthis Ravana were one with Hiranyakashipu, an impiousDaitya king, who nursed an implacable hatred for Vishnu.He met his death when blaspheming against God. Vishnuhimself sprang from a pillar of his palace in the form of aman-lion (Narasimha) and tore him to pieces. It is saidthat he had been once of high estate in Vishnu s heaven,but had committed a great fault ;and given the choice ofexpiation by three births on earth as the enemy of Vishnu,or seven births as his friend, chose the former as leadingto the soonest return.It should be noticed that Ravana before the battle in abrief moment of recollection admits Rama s divinity, andsays : I am to be slain by him, and therefore I havecarried off this daughter of Janaka. It is not from passionor anger that I retain her. I desire, being slain, to reachthat highest home of Vishnu." Of Shishupalait is saidthat he more than any other creature hated Vishnu in hisincarnation as Krishna, and for this reason met death at"his hands ;but inasmuch as his thoughts were ever concentred on the Lord, albeit in hatred, Shishupala wasunited with him after death, for the Lord bestows aheavenly and exalted station upon those he slayeth, evenin wrath."The End of KrishnaAfter this Krishna again went to join the Pandavas, andremained with them during the Great War as Arjuna scharioteer. On the field of Kurukshetra he uttered theHe was present at the death of Bhishma,Bhagavad Gita.242

The End of Krishnaand after Duryodhanas death he received the curse ofhis mother. She bewailed the death of her son and offriend and foe; then, recognizing Hari as the PrimeMover, the One behind All, she cursed him for lettingsuch things befall. This was her curse : that after thirtysixyears Krishna should perish alone and miserably, andhis people, the Vrishnis, should be destroyed. Thesethings in due time came to pass. A madness seized thepeople of Dwaraka so that they fell upon one another andwere slain, together with all the sons and grandsons ofKrishna. Only the women and Krishna and Balaramaremained alive. Then Balarama went to the forest, andKrishna first sent a messenger to the Kuru city, to placethe city and women of Dwaraka under the Pandavasprotection, and then took leave of his father ; afterwardhe himself sought the forest, where Balaram awaitedhim. Krishna discovered his brother seated under amighty tree on the edge of the forest ;he sat like a yogi,and behold, there came forth from his mouth a mightysnake, the thousand-headed naga Ananta, and glided awayto the ocean. Ocean himself and the sacred rivers and manydivine nagas came to meet him. Thus Krishna beheld hisbrother depart from the human world, and he wanderedalone in the forest. He that was full of energy sat downon the bare earth and thought of Gandharl s curse and allthat had befallen, and he knew that the time had comefor his own departure. He restrained his senses in yogaand laid himself down. Then there came a hunter thatway and thought him a deer, and loosed a shaft andpierced his foot; but when he came close the hunterbeheld a man wrapped in yellow robes practising yoga.Thinking himself an offender, he touched his feet. ThenKrishna rose and gave him comfort, and himself ascended243

Myths of the Hindus & Buddhiststo Heaven, filling the whole sky with glory; passingthrough Indra s paradise, he went to his own place.Arjuna went to Dwaraka and brought away the women andchildren of the Vrishnis, and set out for Kurukshetra. On theway a band of warriors attacked the cavalcade and carriedaway a great part of the women. Arjuna established theothers with the remnant of Krishna s descendants in newcities ;but Rukmini and many others of Krishna s wivesbecame Sati, burning themselves on a pyre, and othersbecame ascetics and nuns. The waters of the oceanadvanced and overwhelmed Dwaraka so that no traceremained.244

CHAPTER V :BUDDHAThe Historical FoundationTHE history of Buddha, it may be said, is not amyth.It is true that it is possible to disentanglefrom the Buddha legend, as from the Christ story,To do this, and to clearly seta nucleus of historical fact.forth his own teaching, has been one great achievement ofOriental scholarship during the last half-century. Here,however, we shall be concerned with the whole mythicalhistory of the Buddha as related in various works whichare not, strictly speaking, historical, but have a quitedistinct literaryand spiritual value of their own. Butbefore proceeding to set forth the Buddha myth, itwill beuseful to briefly summarize its historical nucleus so far aswe can determine it, and to give some account of theBuddha s doctrines.The Life of BuddhaBy the fifth century before Christ the Aryan invaders ofIndia had already pushed beyond the Panjab far into theplains, and were settled in villages and little kingdomsalong the valley of the Ganges. One of the Aryan tribes,the Shakyas, was established at Kapilavastu, about onehundred miles north-east of the city of Benares and thirtyor forty miles south of the Himalayas. They were anagricultural people, whose livelihood depended mainly onrice and cattle. The raja of the Shakyas was Suddhodana,to whom were married the two daughters of the raja of aneighbouring tribe, the Koliyans. Both were childlessuntil in her forty-fifth year (about 563 B.C.) the elderbecame the mother of a boy, herself dying seven daysafterward. The boy s family name was Gautama, and the245

Myths of the Hindus & Buddhistsname of Siddhartha was afterward given to him. Gautamawas early married to his cousin Yashodhara, the daughterof the raja of Koli, and lived happily with her, free fromthe 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 morenormal way, the problem of suffering was suddenly andimpressively set before him. Filled with the thoughtof the insecurity of all happiness and with grief at thesufferings of others, he felt a growing unrest and dissatisfaction with the vanity of life ;and when, ten years afterhis marriage, a son was born to him, he only felt thatthere was one more tie to be broken before he could leavehis guarded world to seek a solution for the deep problemsof life and a way of escape from the suffering that seemedinevitably associated with it.The same night, when all were asleep, he left the palace,taking only his horse with him, and attended only by hischarioteer, Channa. He had hoped for the last time tohold his son in his arms, but, finding him asleep withYashodhara, feared to wake the mother, and so turned awayfor ever from all that he loved most to become a homelesswanderer. Truly,it isdanger and hardship, and not safetyor happiness, that lure men to great deeds !Gautama attached himself in turn to various Brahmanhermits at Rajagriha in the Vindhyan hills; then, dissatisfied with their teaching, he endeavoured by solitarypenance in the forest, after the manner of Brahmanascetics, to attain superhuman power and insight.Butafter enduring the most severe privations and practisingself-mortification with the greatest determination for along period, he found himself no nearer to enlightenment,though he acquired great reputation as a saint. Then he246

""The Temptationabandoned this life and again took regular food; hesacrificed this reputation, and his disciples deserted him.The TemptationIn this time of loneliness and failure there came to himthe great temptation, symbolically described as presentedto him by Mara, the evil one, in the form of material temptation and assault. Unvanquished, however, Gautamawandered along the banks of the river Nairanjara andtook his seat under a bo-tree (Ficus religiosa),and therereceived a simple meal from the hands of Sujata, daughterof a neighbouring villager,who at first mistook him fora sylvan deity. During the day he sat there, still assailedby doubt and the temptation to return to his home. Butas the day wore on his mind seemed to grow clearer andclearer, his doubts vanished, a great peace came over himas the significanceof all things made itself apparent. Soday and night passed till by the dawn came perfect knowledge; Gautama became Buddha, the enlightened.With perfect enlightenment there came upon the Buddha asense of great isolation ;how could it be possible to sharethis wisdom with men less wise, less earnest than himself? Was it likely that he could persuade any of thetruth of a doctrine of self-salvation by self-restraint andlove, without any reliance upon such rituals or theologiesas men everywhere and at all times lean upon ? Suchisolation comes to all great leaders but love and;pity forhumanity determined the Buddha at all hazard of misunderstanding or failure to preach the truth he had seen.The Buddha accordingly proceeded to Benares to "turnthe wheel of the Law," i.e. to set rolling the chariotwheel of a universal empire of truth and righteousness.He established himself in the Deer Park near Benares,247

Myths of the Hindus ^P Buddhistsand though at first his doctrine was not well received, itwas not long before it was accepted by his old disciplesand many others. Some became his personal followers ;others became lay disciples without leaving the household life.Amongst those who accepted his teachingwere his father and mother and wife and son. After aministry lasting forty-five years, during which he preachedthe new doctrines in Kapilavastu and the neighbouringstates, and established an order of Buddhist monks, andalso, though reluctantly, an order of nuns, the Buddhapassed away or entered into Nirvana (about 483 B.C.),surrounded by his mournful disciples.The Teaching of BuddhaIf we know comparativelylittle about the life of Buddha,we have, on the other hand, a trustworthy knowledge ofhis teaching. Conceptions of the personality of theBuddha himself have indeed changed, but the substanceof his teaching has been preserved intact since about250 B.C., and there is every reason to believe that theworks then accepted formally as canonical include theessential part of his own doctrine.It is necessary, in the first place, to realize that though areformer, and perhaps from a priestly point of view aheretic (ifsuch a word can be used in connexion witha system permitting absolute freedom of speculation),the Buddha was brought up and lived and died as aHindu. Comparatively little of his systemwhether ofdoctrine or ethics, was original, or calculated to deprivehim of the support and sympathy of the best among theBrahmans, many of whom became his disciples. Thesuccess of his system was due to various causes : thewonderful personality and sweet reasonableness of the248

The Teachingof Buddhaman himself, his courageous and constant insistence upona few fundamental principles,and to the wayin which hemade his teaching accessible to all without respect toaristocracy of birth or intellect.The idea of impermanence, of the inevitable connexion ofsorrow with life and of life with desire, the doctrine ofrebirth,of karma (every man must reap what he himselfsows), and a complex formal psychologyall these belongto the intellectual atmosphere of the Buddha s own time.Where he differed most profoundly from the Brahmanswas in his denial of soul, of any enduring entity in manapart from temporary associations producing the illusionof a person, an ego.Yet even this difference is more apparent than real,and we find in later times that it became almostimpossible to distinguish between the Buddhist "Void"and the Brahman "Self." For the distinguishing characteristic of each is the absence of anycharacteristics atall; each is other than Being, and other than non-Being.Even the word "Nirvana" is common to Buddhism andHinduism, and controversy turns upon whether Nirvanais or is not equivalent to extinction. The questionis really improper, for the meaning of Nirvana is nomore than a freeing from the fetters of individualityas the space enclosed in an earthen potis freed fromits limitation and becomes one with infinite space whenthe potis broken. Whether we call that infinite spacea Void or a Whole is more a matter of temperamentthan of fact; what isimportantis to realize that theapparent separateness of any portion of it is temporaryand unreal, and is the cause of all pain.The heresy of individuality, then, is the first great delusionwhich the one who would set out on the Buddhist road tc249

Mythsof the Hindus & Buddhistssalvation must abandon. Desire to maintain this illusory,individual self is the source of all sorrow and evil in ourexperience.The idea of soul or self is illusory, becausethere is, in fact, no being, only an everlasting becoming.Those free from these delusions could enter on the path whichleads to peace of mind, to wisdom, to Nirvana (Release).Most briefly, this Path is summed upin the celebratedverse :To cease from all sin,To get virtue,To cleanse one s own heartThis is the religion of the Buddhas.So much for history.Now let us see what legends the raceimagination has woven around this story of the EnlightenedOne. We have to begin with his resolve in a long previouslife to become a Buddha, and with his subsequent incarnations in many forms, till at last he was born as the Shakyaprince of whom we have spoken.How Snniedha became a Buddha-ElectA hundred thousand ages past, a wealthy, learned, andrighteous Brahman dwelt in the great city of Amara. Oneday he sat him down, reflecting on the misery of rebirth,old age, and disease, exclaiming:There is,there must be, an escape!Impossible there should not be !ril make the search and find the way,Which from existence shall release !Accordingly he retired to the Himalayas and dwelt as ahermit in a leaf-hut, where he attained to great wisdom.While he was sunk in trance there was born One-whoovercame,Dipankara.It happened that this Buddha was250

DoHow Sumedha became a Buddha-Electproceeding on his way near where Sumedha lived, andmen were preparing a path for his feet to tread. Sumedhajoined in this work, and when the Buddha approached laydown 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 : "Whyshould I not now cast off all remaining evil in myself andenter into Nirvana? But let me not do so all for myselfalone; rather let me also some day achieve omniscienceand convey a multitude of beings in the ship of doctrineover the ocean of rebirth safely to the farther shore?"Dlpankara, all-knowing, paused by his side and proclaimedhim to the multitude as one who ages after should likewise become a Buddha, and named the place of his birth,his family,his disciples,and his tree. At this the peoplerejoiced for ifthey ; thought, we attain not to Nirvananow, in another life, taught by this other Buddha, theywould have again a good opportunity to learn the truth ;for the doctrine of all Buddhas is the same. All naturethen showed signs and presages in witness of Sumedha sundertaking and dedication each tree bore :fruit, the riversstood still, a rain of flowers fell down from Heaven, the"fires of Hell died down. not turn back," Dlpankarasaid. "Goon! Advance! Most certainly we know thisthing ; surely a Buddha shalt thou be "Sumedha deter1mined then to fulfil the conditions of a Buddhaperfectionin alms, in keeping the precepts, in renunciation, in wisdom,in courage, in patience, in truth, in resolution, in goodwill, and in indifference. Beginning, then, to fulfil theseten conditions of the quest, Sumedha returned to theforest and dwelt there till he passed away.25 1

Myths of the Hindus @f BuddhistsThereafter was he reborn in countless formsas a man, asa cleva^ as an animal, and in all these forms he adhered tothe path marked out, so that it is said there exists not aparticleof earth where the Buddha has not sacrificed hislife for the sake of creatures. The story of these rebirthsis given in the Jataka book, where 550 births are related.Out of these we shall select a few typical examples.The Six-tusked ElephantOnce upon a time the Buddha-elect was born as the son ofthe elephant chief of a herd of eight thousand royalelephants, who lived near to a great lake in the Himalayas.In the middle of this lake was clear water, and round thisgrew sheets of white and coloured water-lilies, and fieldsof rice and gourds and sugar-cane and plantains;it wassurrounded by a bamboo grove and a ring of great mountains. In the north-east corner of the lake grew a hugebanyan-tree, and on the west side there was an enormousgolden cave. In the rainy season the elephants lived inthe cave, and in the hot weather they gathered under thebranches of the banyan to enjoy the cool shade. One daythe Buddha-elect with his two wives went to a grove ofsal-trees, and while there he struck one of the trees with hishead so that a shower of dry leaves, twigs, and red antsfell on the windward side, where his wife Chullasubhaddahappened to be standing, and a shower of green leaves andflowers on the other side, where his other wife, Mahasubhadda,was. On another occasion one of the elephantsbrought a beautiful seven-sprayed lotus to the Buddha-elect,and he received it and gaveit to Mahasubhadda. Becauseof these things Chullasubhadda was offended and conceiveda grudge against the Great Being. So one day when he had1252Deva, lit. a shining one, i.e. a god, other than the Supreme God.

""WhyThe Six-tusked Elephantprepared an offering of fruits and flowers, and was entertaining five hundred private buddhas, Chullasubhadda alsomade offeringsto them, and made a prayer that she might bereborn as the daughter of a king and become the queenconsortof the king of Benares, and so have power to movethe king to send a hunter with a poisoned arrow to woundand slay this elephant. Then she pined away and died.In due course her wicked wishes were fulfilled, and shebecame the favourite wife of the king of Benares, dear andpleasing in his eyes. She remembered her past lives, andsaid to herself that now she would have the elephant stusks brought to her. So she went to bed and pretendedto be veryill. When the king heard of this he went toher room and sat on the bed and asked her are:you pining away, like a wreath of withered flowers trampledunder foot?" She answered: "It is because of an unattainable wish; whereupon he promised her whatevershe desired. So she had all the hunters of the kingdomcalled together, amountingto sixty thousand, and toldthem that she had had a dream of a magnificent six-tuskedwhite elephant, and that if her longing for the tusks couldnot be satisfied she would die. She chose one of thehunters, who was a coarse, ill-favoured man, to do herwork, and showed him the way to the lake where theGreat Being lived, and promised him a reward of fivevillages when she received the tusks. He was very muchafraid of the task, but finally consented when she told himthat she had also dreamt that her desire would be fulfilled.She fitted him out with weapons and necessaries for thejourney, giving him a leather parachute to descend fromthe hills to the lake.Deeper and deeper he penetrated into the Himalayanjungle, farbeyond the haunts of men, overcoming253

""Myths of the Hindus fBuddhistsincredible difficulties, until after seven years, seven months,and seven days weary travelling he stood by the greatbanyan-tree where the Buddha-elect and the other elephantslived so peacefully and unsuspectingly. He dug a hole inthe ground and, putting on the yellow robe of a hermit,hid in it, covering it over except a little spacefor hisarrow. When the Great Being passed by he shot himwith a poisoned arrow, which drove him nearly mad withanger and pain. Just when he would have killed thewicked hunter he noticed his yellow robeEmblem of sainthood, priestly guise.And deemed inviolate by the ^vise.Seeing this robe, the wounded elephant recovered his selfcontroland asked the hunter what reason he had for slayinghim. The hunter told him his story of the dream of thequeen of Benares. The Great Being understood the wholematter very well and suffered the hunter to take his tusks.But so great was he, and the hunter so clumsy, that he couldnot cut them away ;he only gave the Great Being unbearable pain and filled his mouth with blood. Then he tookthe saw in his own trunk, and cut them off and gave themto the hunter, saying: "The tusks of wisdom are a hundredtimes dearer to me than these, and may this goodthe reason of my attaining omniscience." He also gave theact behunter magic power to return to Benares in seven days, andso died and was burned on a pyre by the other elephants.The hunter took back the tusks to the queen and, evidentlydisapproving of her wickedness now that he knew its fullsignificance, announced that the elephant againstwhom shehad felt a grudge for a trifling offence had been slain byhim.Is he dead ?she cried ;and, giving her the tusks,"Rest assured he is dead," the hunter replied. Taking254

The Bodhisattva s Tusks 254

""The Tree-Godthe beautiful tusks on her she lap, gazed at these tokensof one that had been her dear lord in another life, and asshe gazed she was filled with inconsolable grief,and herheart broke and she died the same day.Long ages afterward she was born at Savatthi, and becamea nun. She went one day with other Sisters to hear theBuddha s doctrine. Gazing upon him, so peaceful andradiant,it came into her heart that she had once been hiswife, when he had been lord of a herd of elephants, and shewas glad. But then there came to her also the remembrance of her wickedness how she had been the cause ofhis death only because of a fancied slight and her heartgrew hot within her, and she burst into tears and sobbedaloud. Then the Master smiled, and when the brethrenasked him why he smiled, he told this story, which hearing,many men entered on the Path, and the Sister herselfafterward attained to sainthood.The Tree-GodLong ago, when Brahmadatta was king of Benares, therecame this thought into his mind "Everywhere in India:there are kings whose palaces have many columns ;whatif I build a palace supported by a single column only?Then shall I be the first and singular king amongall otherSo he summoned his craftsmen, and ordered themkings."to build him a magnificent palace supported by a singleIt shall be done," they said ; and away they wentpillar.into the forest.There they found a tree, tall and straight, worthy to be thesingle pillar of such a palace. But the road was too roughand the distance too great for them to take the trunk tothe city, so they returned to the king and asked him what"was to be done. Somehow or other," he said, you must255

""What""""""Myths of the Hindus & Buddhistsbring and it, that without delay."But they answeredthat neither somehow nor anyhow could it be done."Then,"said the king,you must select a tree in my ownpark."There they found a lordly sal-tree, straightand 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 withoutmaking the customary offerings to the tree-god livingthere, and asking him to depart. So they made offeringsof flowers and branches and lighted lamps, and said to thetree : On the seventh day from this we shall fell the tree, bythe king s command. Let any deva that maybe dwelling inthe tree depart elsewhere, and not unto us be the blame !The god that dwelt in the tree heard what they said, andconsidered thus : These craftsmen are agreed to fell mytree. I myself shall perish when my home is destroyed.All the young sal-trees round me will be destroyed as well,in w r hich many devas of my kith and kin are living. Myown death touches me not so nearly as the destruction ofmy 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 lightingup the whole room. The king was startled, and stammeredout :being art thou, so god-like and so full ofgrief ? The deva-prince replied: I am called in thyrealm, O king,the Lucky-tree; for sixty thousand yearsall men have loved and worshipped me. Many a houseand many a town, many a palace, too, they made, yet neverdid me wrong; honour thou me, even as did they, Oking But the king answered that such a tree was !justwhat he needed for his palace, a trunk so fine and tall andstraight; and in that palace, said he, "thou shalt long256

"""OThe Hare-Mark on the Moonendure, admired of all who behold thee." The tree-godanswered : If it must be so, then I have one boon to ask :Cut first the top, the middle next, and then the root ofme." The king protested that this was a more painfuldeath than to be felled entire. "O forest lord/ he said,is thine thus to be cut limb from limb and"whatgainpiece by piece ?To which the "Lucky-tree replied There:kith and kin haveis a good reason for my wish : mygrown up round me, beneath my shade, and I should crushthem if I fall entire upon them, and they would grieveexceedingly."At this the king was deeply moved, and wonderedat the tree-god s noble thought, and lifting his hands insalutation, he said :Lucky-tree, O forest lord, asthou wouldst save thy kindred, so shall I spare thee ;sofear nothing."Then the tree-god gave the king good counsel and wenthis way ;and the king next day gave generous alms, andruled as became a king until the time came for his departureto the heavenly world.The Hare-Mark on the MoonOnce upon a time, when Brahmadatta was king of Benares,the future Buddha was born as a hare and lived in awood. He had three friends, a monkey, a jackal, and anotter ;all these animals were very wise. The hare used topreach to the others, exhorting them to give alms andkeep the fast-days. On one of these fast-days the hareand his friends were seeking their food as usual; the otterfound some fish, the jackal some meat, the monkey somemangoes. But the hare, as he lay in his form beforegoing out to eat his grass, reflected that ifanyone shouldask him for a gift of food, grass would be useless. As heR257

"""Wise"Myths of the Hindus P Buddhistshad no grain or meat he made up his mind to give up hisown bodyifanyone asked him for food.Now when any wonderful thing such as this takes place onearth, the throne of Sakra in Heaven grows hot. Sakralooked down to see what was happening, and perceiving thehare, determined to test his virtue. He took the shape ofa Brahman, and went first to the otter and asked for food.The otter offered him fish. The jackal and the monkeyin turnoffered him meat and fruit. Sakra declined all these offersand said that he would return next day. Then he went to thehare, who was overjoyed at the chance of giving himselfin alms. Brahman," said he, to-day I will give suchalms as I never gave before ; gather wood and prepare afire and tell me when it is ready."When Sakra heard thishe made a heap of live coals and told the hare that all wasready ;then the hare, who would some day be a Buddha,came and sprang into the as fire, happy as a royal flamingoalighting in a bed of water-lilies. But the fire did notburn it seemed as cold as the air above the clouds. Atonce he inquired of the disguised Sakra what this mightmean. Sakra replied that he was indeed no Brahman, buthad come down from Heaven to test the hare s generosity.The hare replied:Sakra, your efforts are wasted ; everycreature alive might try me in turn, and none could find inme any unwillingness to give."Then Sakra answered :hare, let your virtue beproclaimed to the end of this world-cycle." Taking amountain, he squeezed it, and holding the hare under hisarm, he drew an outline picture of him on the moon, usingthe juice of the mountain for his ink. Then he put downthe hare on some tender grass in the wood and departedto his own heaven. And that iswhy there is now a harein the moon.

SantusitaSautusitaThe last incarnation of the Buddha-elect of this age wasas King Vessantara, concerning whose perfection in almsgiving a long Jataka is related. After reigning for manyyears the Buddha-elect passed away to the Tusita heaven,to await his final birth amongst men. It should be understood that a Buddha-elect shortens his stay in the godworldbetween each incarnation as much as possible,though his merit, of course, entitles him to lengthy residence there ; indeed, he might have attained Nirvana atthe time of his first assurance of future Buddhahood hadhe not chosen constant rebirth in this world for the sakeof creatures. But for these sacrifices the Bodkisattvain itself the(Buddha-elect) has some compensations;attainment of Buddhahood is a great incentive, a featlikened to the difficult ascent of a man to the top of atree to pluck its fruit. Again, a Bodhisattva is never bornin any hell nor in a degraded or deformed shape. Aboveall, the pain of constant sacrifice isoverpowered by thejoy 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 exercisehis peculiar power of incarnation at will ;he lies downupon a couch and "dies," being reborn on earth in suchplace and manner as he determines. Previous to his lastincarnation, contrary to custom he lingered for a long timein the Tusita heaven, where he was known as Santusita ;and when at last the devas perceived that he was about tobe reborn, they gathered round him with congratulations.Vanishing from there, he was conceived in the womb ofMahamaya, wife of Suddhodana, the Shakya king ofKapilavastu. His conception was miraculous, taking place259

Myths of the Hindus P Buddhistsin a dream. Mahamaya was translated by the devas ofand there bathed andthe four quarters to the Himalayas,ceremonially purified by their four queens. Then theBodhisattva appeared to her, like a moonlit cloud, comingfrom the north, holding a lotus in his hand, or, [as somesay, in the form of a white elephant. This appearanceapproached the queen and circumambulated her thrice;at that moment, Santusita, who had followed the course ofthe dream, disappeared from the presence of the devas andentered the womb of Mahamaya. At this moment greatwonders took place: the ten thousand spheres thrilledat once, the fires of Hell were quenched, instruments ofmusic played untouched, the flowing of rivers ceased (asif to stand and behold the Bodhisattva), and trees and herbswood bore lotus blooms.burst into flower, even beams of dryNext day the queen s dream was interpreted by sixty-fourBrahmans, who announced that she would have a sonwho would become either a Universal Emperor or aSupreme Buddha. For nine months Mahamaya wasguarded by the devas of the four quarters and fortythousand devas of other worlds. Meanwhile her bodywas transparent, so that the child could be distinctly seen,like an image enclosed in a crystal casket. At the conclusion of ten lunar months Mahamaya set out to visit herparents, riding in a golden litter. On the way she stoppedto rest in a garden of sal-trees, called Lumbini ;and whileresting there the Buddha was born, without pain or suffering.The child was received by Brahma, and from himby the four devas, and from them by the nobles attendanton the queen ;but at once he stepped to the ground, andon the spotfirst touched by his feet there sprang up alotus. On the same day were born Yashodhara Devi,who afterwards became his wife ;the horse Kantaka, upon260

"The Guarding of Siddharthawhich he fled from the citywhen he went forth to seek forwisdom; his charioteer, Channa, who accompanied himon that occasion ; Ananda, his favourite disciple ;and thebo-tree under which he attained enlightenment.The Guarding of SiddharthaFive days after his birth the young prince was namedSiddhartha, and on the seventh his mother died. Whenhe was twelve years old the king took counsel with hisBrahmans, who informed him that the prince wouldbecome 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 becomea Buddha, as in so doing he will be exposed to greatdanger from the attacks of Mara ;let him rather becomea Universal Emperor."The king therefore took every precaution to keep him faraway from the four signs," havingthree 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 theprince to his royal estate would be to find him a wife.In order to discover secretly some princess who mightawaken his love the king had made a number of splendidjewels, and announced that on a certain day the princewould bestow these one by one upon the noble ladies ofthe land. When all the giftshad been bestowed, therecame one lady more, whose name was Yashodhara,daughter of the minister Mahanama. She asked theprince if he had no gift for her, and he, meeting her eyes,gave her his own costly signet-ring. The king was dulyinformed of the glances exchanged, and he sent toMahanama to ask his daughter in marriage for the prince.It was, however, a rule amongst the Shakya nobles that261

""And"Myths of the Hindus P Buddhiststhe fairest maidens could be given only to those who provedthemselves victors in martial exercises.I fear," hesaid, that this delicately nurtured prince may not be expertin archery or wrestling."However, a day was appointedfor the trial, and the young nobles came with the princeto compete for the hand of Yashodhara. There was firsta competitionin literaryand mathematical lore, and thenin archery.Each of the young nobles did well ;but theprince, using a sacred bow handed down from his grandfather s time, which none else could string,much lessdraw, easily surpassed them, and he excelled in turn inriding, swordsmanship, and wrestling.Thus he wonYashodhara, and he lived with her in the beautiful palacemade by his father, guarded from all knowledge of sufferingand death. About the palace was a great garden with atriple wall, each wall with a single gate, well guarded bymany soldiers.Meanwhile the devas reflected that time was passing, andthe Great One ought no longer to lingeramid the pleasuresof the palace, but must go forth on his mission. Theytherefore filled all space with this It isthought,time toso thatgo forth," it reached the mind of the prince; andat the same time the music of the singers and the gesturesof the dancers assumed a new meaning, and seemed to tellno more of sensuous delights,but of the impermanenceand vanity of every object of desire. The songs of themusicians seemed to call to the princeto leave the palaceand see the world; so he sent for his charioteer, andannounced that he wished to visit the city.When theraja heard this he ordered the city to be swept and garnishedand made ready for the princes visit, and no oldor infirm person nor any inauspicious object was to beleft in view. But all these precautionswere in vain ;for262

""The Guarding of Siddharthaa deva appeared before him as he drove through thestreets, in the form of a tottering old man, bent with sickness and age, short of breath, and wrinkled. The princeinquired the meaning of this strange sight,and hischarioteer replied:"This is an old man." The princeagain asked "What is the meaningof this word old : ?"and the charioteer explained that the man s bodily powerswere now impaired by long years, and he might die at anymoment. Then the prince asked again: Is this man oneonly, or does this fate come to all alike, and must I alsobecome old?" And when he was informed that it waseven so, he would see no more that day, but returned tothe palace to reflect on so strange a thing and to bethinkhim if there were no way of escape.Another day the prince drove out again, and in the sameway beheld a man very ill; and still another day hebeheld a corpse."Must I also die?" he asked, andlearnt that it was even so. On another day still, theprince drove out and beheld a begging monk, and conversed with him ;the yogi explained that he had left theworld to seek equanimity, to have done with hatred andlove, to attain freedom for self. The prince was deeplyaffected and worshipped the wandering beggar, andreturning home, prayed his father s leave to go forth alonein the same fashion, for, he said : All worldly things, Oking, are changeable and impermanent." The old kingwas thunderstruck and could but weep bitterly and when;the prince had retired he redoubled the guard aboutthe palace and the delights within it, and, indeed, thewhole city strove to prevent the prince from leaving hishome.263

"Mythsof the Hindus ^f BuddhistsThe Departiwe of SiddharthaAbout this time Yashodhara bore a son to PrinceSiddhartha, and he was named Rahula. But not eventhis new tie could dissuade the prince from his purpose,and there came a night when the devas called upon him todepart. He beheld for the last time Yashodhara sleeping,with one hand resting on the baby s head, so that he couldnot even lift it in his arms for fear of waking her ;leavingthem both, he lifted the jewelled net that divided thechamber from the outer hall, and passing slowly throughthe outer rooms, he paused at the eastern door, andinvoked all the Buddhas and stood with lifted headsurveying the sky with its countless stars. Then Sakraand the guardian devas of the four quarters, and innumerable devas from the heavens, surrounded him and chanted :Holy Prince, the time has come to seek the Highest Lawof Life." Then he reflected: "Now all the devas havecome 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. SoChanna brought the horse, splendidly caparisoned, and heneighed with joy; then the prince mounted him, makinga vow that it should be for the last time. The devaslifted Kantaka s feet from the ground that he might makeno noise, and when they came to the gates each openedsilently of itself. Thus Prince Siddhartha left the palaceand the followed city, by hosts of angels lighting up thepath and scattering flowers before him.Channa strove continually to dissuade the prince fromhis purpose, praying him rather to become a UniversalEmperor. But the prince knew that he would attainPerfect Enlightenment, and would have preferred any264

Departure of Prince Siddhartha 264

"""And""The Wanderings of Siddharthadeath to returning home. He dismounted from Kantakafor the last time and ordered Channa to lead himhome. By him also he sent a message to his fatherthat he should not grieve, but rather rejoice that hisson had set forth to find out a means of saving the worldfrom the recurrence of birth and death, from sorrowand pain.I am now freed," he said, from the lovedue only to relatives; take the horse Kantaka andAfterdepart." many arguments Channa was forced toyield, and he kissed the prince s feet, and Kantaka lickedthem with his tongue, and those two departed.Presently the prince, proceeding on his way, met with ahunter, and to him he gave his royal robes in exchange fortattered rags,more suited for a hermit. This hunter wasanother deva who had assumed a form for that verypurpose. Yet another became a barber, and shaved theprince s head. The prince proceeded to the hermitage ofa community of Brahmans, who welcomed him reverently,and he became the pupil of one of the most learned. Buthe perceived that though their systems might lead toHeaven, yet they provided no means of final deliverancefrom rebirth on earth or even in Hell.Unhappy he world," said, hating the demon Death,and yet seeking hereafter to be born in Heaven I Whatignorance 1 What delusion ! "The Wanderings of SiddharthaSo he left the hermitage, to the great grief and disappointment of the yogis who lived there, and set out forthe home of a famous sage named Alara. His systemalso proved incomplete, and the prince departed, saying :I seek a system where there shall be no questioning ofexistence or non-existence, eternity or non-eternity, and265

Mythsof the Hindus & Buddhiststhe idea of the boundless and illimitable shall be realized,but not talked of." From Alara s hermitage he proceededto Rajagriha, and was welcomed there by King Bimbisara.This king endeavoured to persuade the prince to abandonhis wandering life ;but he would not hear of it, and proceeded farther to a village near Gaya and took up hisabode in a neighbouring wood, eating daily a modicum ofmillet seed, just sufficient to maintain life. Then his skinbecame wrinkled, his flesh fell away, and his eyes grewhollow, and all those who beheld him felt a strange feelingof fear and reverence because of these austerities.During all these years his father, Suddhodana, sentmessengers 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 pointof death; but he would have none of their sayings, andgave them this order, if he should die before attainingPerfect Enlightenment, to take back his bones toKapilavastu and say :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 thanheretofore. He resolved, therefore, to nourish his body, andaccepted food and attention. The story is told, in particular,of one Sujata, a daughter of a village lord, who was forewarned by an angel, and prepared food as follows : she collected a thousand cows, and with their milk fed five hundredothers, and with theirs two hundred and fifty others, andso on down to fifteen cows, and then, mixing their milkwith rice, she prepared a dish of the greatest purity anddelicacy. When the Bodhisattva went into the village tobeg for food she offered him this rice-milk on a goldendish, and it seemed to him a good omen. He took the266"These are the relics of a man who

The Wanderings of Siddharthafood and went out of the village and bathed in a river,and would have crossed to the other side, but the currentcarried him away, and had it not been that a devatree on the farther bankdwelling in a certain greatstretched out his jewelled arm to draw him to land, hewould have been drowned. He reached the shore, however, and sat down to take his meal ;after which he castthe golden dish into the river, where it was caught by anaga, who took it to his palace. Sakra, however, in theform of a 1garuda, snatched it from the nagas hand andcarried it to the Tusita heavens.Meanwhile the Bodhisattva proceeded toward the Wisdomtree,beneath which the previous Buddhas had attainedenlightenment. As he walked along the forest pathhundreds of kingfishers approached him and, circlingthrice about him, followed; after them came five hundredpeacocks and other birds and beasts ;so that he walkedon surrounded by devas, nagas, asuras, and creatures ofevery 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 comeby that way, chanted his praise ;and his wife, with countless snake-girls, welcomed him with flagsand flowers andjewelled ornaments, and kept up a perpetual song of praise.The devas of the Worlds of Form hung flagsand bannerson the Wisdom-tree and on the trees that led to it, sothat the Bodhisattva might find the way easily. As\victory ; and this thought, like a ray of gloryhe went he reflected that not only this host of friendlybeings, but also Mara, the evil one, should witness hisfrom his browspot,penetrated to Mara s abode, and brought him dreamsand portents. A messenger came also in haste to Mara1A mythical bird, hereditary enemy of serpents (nagas}.267

Myths of the Hindus ^f Buddhistswarning him of Bodhisattva s approach to the Wisdom-tree.Then Mara assembled his army. A horrible sight wasthat. 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, somedrinking blood, others pot-bellied and bandy-legged, and allwith spears and bows and clubs and weapons and armour ofevery sort.All these marched toward the Wisdom-tree.The Wisdom-TreeThe Bodhisattva, however,approached the tree, shininglike a mountain of pure gold, and took his seat on itseastern side, vowing never to rise again till he had attainedenlightenment. Then the earth quaked six times. ThenMara took the form of a messenger arriving post-hastefrom Kapilavastu with the news that Devadatta, Buddha scousin, had usurped the government and was practisingevery sort of cruelty and tyranny, and praying the Bodhisattva to return and restore good government and order.But he reflected that Devadatta acted so from lust andmalice, and the Shakya princes permitted it only fromcowardice, and thus reflecting upon human weakness, theBodhisattva was all the more determined to attain tosomething higher and better.Meanwhile the deva of the Wisdom-tree rejoiced, andcast her jewels before his feet, and prayed him to persevere. The devas of other trees came to inquire of herwho was the glorious being seated there; and when sheinformed them that it was the Bodhisattva they cast downflowers and perfumes about him, and exhorted him bywords and songs to go forward. Then Mara ordered histhree beautiful daughters to tempt the Bodhisattva inevery way, and they went to sing and dance before him.268

The Defeat of MaraThey wooed him with song and dance and every artifice oflove; but he remained unchangedin face or mind, like alily resting on quiet waters, and firm as Mount Meru, likethe iron walls that gird the universe. Then they arguedwith him, depicting the pleasures and duties of worldlylife, and the difficulty and danger of the search forwisdom ;but he answered :Pleasure is brief as the lightningflashWhy should 1 \ then, covet the pleasures you describe?And Mara s daughters, recognizing their failure, lefthimwith a prayer for his success :That which your heart desires may youA attain !nd findingforyourself deliverance , deliver all.The Defeat of MaraThen Mara himself engaged in argument; and when healso was unsuccessful, he led on his demon army to theattack.All the devas were terrified and fled away, leaving the Bodhisattva alone. Of every shape, kind, and colour,uttering every unearthly sound, filling the air with darknessand shaking the ground, the horrid army advanced withthreatening gestures toward the Bodhisattva ;but thespears stuck to their hands, their limbs were paralysed, andthough they would have ground him to dust or burnthim with fiery tongues, they could not hurt so much as ahair; he sat unmoved, while the weapons showered uponhim fell at his feet as flowers. Mara exhausted everyresource, and when all had failed he took up his terriblediscus, and mounting the elephant Cloud-mountain, himself approached the prince. Now this weapon,thrown against Mount Meru, would cut it in twain like aif it were269

""""We""""MyMyths of the Hindus & Buddhistsbamboo; if it were thrown into the sky, it would preventthe fallingof rain for twelve years ; yetit refused to touchthe Bodhisattva, but floated through the air like a dryleaf and remained above his head like a garland offlowers in the air. Then Mara was enraged like a fireinto which oil ispoured again and again, and he came"close to the prince and bade him Begone But he!answered : This throne is mine by virtue of the merit Ihave acquired inmany long ages. How canst thou possessit who have no merit? Then Mara boasted merit:is greater than thine," and called his army to witness, andall his warriors called out :witness," so that a soundlike the roar of the sea rose to the very sky. But Bodhisattva replied:"Your witnesses are many and partial;I have one and an impartial witness;and he stretchedout his hand from his robe like lightning from an orangecloud and touched the earth and called on her to witnessto his merit. Then the Earth Goddess rose at his feetand cried with a hundred thousand voices like the soundof a cosmic drum : I witness;and Mara s army fledand returned to Hell like leaves that are scattered by thewind. Cloud-mountain curled up his trunk and put histail between his legs and fled away. Mara himself fellprostrate and made acknowledgment of the Bodhisattva spower, and rose only to rush away and hide his shame ;for his mind was filled with sorrow to know all his effortshad failed, and the prince would soon obtain enlightenment and would preach the truth by which thousands ofcreatures should reach Nirvana.Perfectly EnlightenedThe sun had not yet set when Mara was defeated. Buddharemained seated beneath the Wisdom-tree. Gradually270

>housc-framer,Perfectly Enlightenedthrough the night the enlightenment for which he soughtdawned in his heart : at the tenth hour he perceived theexact conditions of all beings who have ever been in theinfinite and endless worlds; at the twentieth hour hegained the divine insight by which allthings far or nearappeared as if close at hand. Then he obtained the knowledge that unfolds the causes of the repetition of existence ;then the privileges of the four paths and their fruition; andat dawn of day he became a Supreme Buddha, the PerfectlyEnlightened. Then rays of six colours spread far and widefrom his shining body, penetrating to the uttermost boundsof space and announcing the attainment of Buddhahood.Not even a hundred thousand tongues could proclaim thewonders that therewith were manifested.Then the Buddha himself proclaimed his victory in a songof triumph :Through many diverse births I have passedSeeking in vain the builder of the house.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; forjseven days more he fixed his gaze on the Wisdom-tree ;[again he walked seven days rapt in thought upon a goldenambulatory prepared by the devas ; then he sat for sevendays in a golden palace, where every event of the remainderiof his life became known to him and the whole of thedhanna became clear to his mind, from the first to the271

Myths of the Hindus & Buddhistslast word of his teaching; in the fifth week he sat underthe 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 fromstorms of rain; in the seventh week he sat in a groveof Nyagrodha trees.The MerchantsIt was now forty-nine days since he had received the milkricefrom Sujata. It so happened that two merchants werepassing through the forest with their caravan. For manyages and in many lives they had desired the opportunityto make some offering to a Buddha. In the same forestwas a devl in fact, a dryad who had once been theirrelative :now, to fulfil their desire she caused the wheelsof their carts to stick fast in deep mud. The merchantsmade an offeringof lights and perfumes, and prayed to thegod whom they supposed responsible for the misfortune.The devl appeared to them, commanded them to make anoffering of food to the Buddha, and released the wagons.The merchants, overjoyed, made their way to him witha gift of honey. Now Buddha had no alms-bowl, forBrahma s bowl, given when Sujata brought the rice-milk,jhad vanished, and the golden dish she herself had givenIhad been transported to Snake-land. Now, therefore, theguardian gods of the four quarters appeared with emeraldbowls, 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 thejfour and made them appear like one. In that bowl hereceived the honey, and in return he taught the tripleformula to the merchants, and they became lay-disciples.They also received from him a lock of hair as a relic.272

"The"My""The Hermits of BenaresIn the eighth week the Buddha seated himself under theAjapala tree, and there reflected that the doctrine is deep,while men are neither good nor wise. It appeared to himuseless to proclaim the law to those who could not understand it. But Brahma, perceiving this doubt, cried out :world will perish1 and the cry was echoed by thedevas of the wind and rain and byall other brahmas anddevas innumerable. Then Brahma appeared before theBuddha and said :lord, the Buddhahood is hard toobtain but ; you have obtained it that you might releasethe beings of the world from existence ;therefore proclaimthe law that this may come to pass. O wise one, let thedkarma be taught1 Then Buddha agreed that it shouldbe so, and looked about for one to whom he should firstpreach. He thoughtfirst of two of his old disciples, buthe perceived that they were now dead.He therefore setout for Benares, intending to instruct the five hermits withwhom he had formerly practised austerities.The Hermits of BenaresWhen the five hermits saw him from afar they said :"Siddhartha has recovered his strength and beauty; hecomes to us, having failed to accomplish the penance. Ashe is of royal birth, let us offer him a seat, but we willnot rise or go to meet him." Buddha perceived theirthoughts and directed his loving-kindness towards them.Immediately, just as a withered leaf is helplessly sweptaway in a torrent, so they helplessly, overcome by theforce of his love, rose and went to do him honour. Theywashed his feet and inquired of his welfare, and heinformed them that he was now become a SupremeBuddha. Then the whole universe rejoiced, knowingthat the Law would be preached for the first time. Thes273

"There"Myths of the Hindus *Buddhistsevening, like a beautiful lady, came to worship him Meru;danced for joy the seven mountain ;ranges bowed beforehim ;and the beings of every world assembled to receivethe nectar of the good doctrine. They stood in circles,ever more and more crowded by fresh arrivals, tillat lastthey were so close that a hundred thousand devas occupieda space no more than the point of a needle ;all the heavensof the devas and brahmas were emptied. The sound waslike that of a storm, but when the lords of the variousheavens blew their conchs there was utter silence. ThenBuddha opened his mouth.are two things,"he said, that must be avoidedby one who becomes a hermit, viz. wrong desires andmortification of the body."This was the subject-matterof the first discourse, and it seemed to each hearer that itwas spoken in his own tongue, and every kind of animalheard him with the same impression.Myriads of devasentered the first and the second and third and fourth paths.The Preaching of BuddhaFrom that time onward Buddha turned the Wheel of theLaw that is to say, he preached the Good Doctrine to allwho heard him. He converted the worshippers of fire bymany miracles ; Bhimasaha, king of Rajagriha, became hisdisciple.Buddha also visited his native city.This wasthe manner of the visit.King Suddhodhana, hearing ofthe Buddhaship of his son, sent an embassy of noblemenasking him to visit Kapilavastu but all the nobles, hearing;the Buddha s doctrine, became disciples and remainedwith him. The same thing happened with many others.At last the king sent a most trusted messenger, the nobleKaluda, who had been Buddha s playfellow from infancy.He also became a disciple, but when the spring season274

. thou|ask"Your"My"The Preaching of Buddhacame, and the roads grew green, and the trees blossomed,he went to the Buddha and began to speak of Kapilavastu.father looks out for your he coming," said, asthe water-lily looks for the rising sun; and the queenssxpect you, as the night-lily expects the moon." Buddhaperceived that the time had come when it would be properfor him to visit his native city.The king prepared abeautiful garden for his comfort. At last he arrived,surrounded by no less than twenty thousand priests, hisdisciples.At first the Shakya princes would not do himhomage; but he rose into the air, and displayedfirst theissuing of streams of water from his body, extending overthe whole of the ten thousand worlds, and sprinkling allwho desired it; then the issuing of fire, which extendedthroughout the whole universe, but burnt not so much asa cobweb. Other wonders he showed ; then Suddhodhanaworshipped his son, saying :lord, my Buddha, my Prince Siddhartha, though Iam indeed thy father, never again shall I call thee mychild ;I am not worthy to be thy slave. Again and againIworship thee. And were I to offer thee my kingdom,wouldst but account it as ashes." When the kingbowed low the princes also made their obeisance, like thebending of a forest of bamboos before the wind.|The next day the Buddha proceeded on foot to the city tofor alms. At every step there arose a lotus-flower[beneath his feet, and vanished as he passed on; rays ofIlight arose from his head and mouth; and because ofthese wonders all citizens came forth to meet him. AllI were astonished, for as yet this manner of asking alms wasI 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 in275

"Myths of the Hindus Sf Buddhistssilence and rejectedst thy kingdom now hast thou a more;glorious kingdom The instead." king remonstrated withBuddha for seeking his food in such a manner but he;of allrepliedIt is the custom of my meaning :race,"the former Buddhas. Then he addressed the king andtaught him the Law, so that he entered the first andsecond paths, becoming the Buddha s disciple.The Princess is comfortedThe king then sent to inform Yashodara that she mightalso come to worship Siddhartha. Buddha, however,proceeded to her palace;as he went he informed hisdisciples Seriyut and Mugalana that the princess wouldobtain Release. "Shegrieves for me,"he said,"and herheart will break if her sorrow be suppressed. She willindeed clingto my feet, but do not hinder her, for the endwill be that she and her companionswill embrace the Law."When Yashodara heard that the Buddha was coming shecut off her hair and went in humble garments to meet him,followed byfive hundred of her ladies. Because of herabounding love, she was like an overflowing vessel andmight not contain herself, but, forgettingthat she wasonly a woman, she fell at the Buddha s feet and clung tohim, weeping. But recollectingthat her father-in-law waspresent, 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 herfaithfulness. "This is no sudden expressionof her love,"he said;"for all these seven years she has done what thouhast done. When she heard that thou didst shave thyhead, or put on mean garments,or didst eat only atappointed times and from an earthen bowl, she did thesame, and has refused every offer of remarriage therefore;276

Buddha as Mendicant 276

Buddha visitsthe Tavatimsa Heavenpardon Then Buddha her."related how, in a former life,Yashodara had formed the wish to become the wife of aBuddha, and thereafter in many long ages had been hiscompanion and helper. By this means the princess wascomforted. Not long afterward Rahula was admitted tothe order of monks. Buddha, however, refused to admitYashodara to the order of priesthood. Many yearsafterward he instituted the order of Buddhist nuns, towhich Yashodara was admitted ;and she, who had beenborn on the same day as Buddha, attained to Nirvana twoyears before his own decease.Buddha visits the Tavatimsa HeavenUpon another occasion Buddha visited the devaloka orheaven known as the Tavatimsa and remained there threemonths. Indra hastened to prepare his throne for theBuddha to sit upon, but feared it would be too large and,;indeed, it measured some fifteen leagues in height, whilethe height of Buddha was twelve cubits. No sooner didBuddha approach, however, than it shrank to a convenientheight. It remained, however, of the original length, andBuddha therefore performed the miracle of extending hisrobe on all sides for a distance of more than a thousandmiles, so that the throne appeared like a seat expresslyprepared for a preacher. The devas, led by Matru, whohad lately been the mother of Buddha, requested theBuddha to expound the abhidhai-ma. Many myriads ofdevas and brahmas entered the paths.When the time came for Buddha to return to earth, Indracaused three ladders to extend from Heaven to earth, twoof gold and one of silver. On one of the golden ladders,which had steps alternately of gold, silver, coral, ruby,emerald, and other gems, Buddha descended, preceded by277

Mythsof the Hindus & BuddhistsIndra blowing his conch. On the other golden ladderproceeded the devas with instruments of music; and onthe silver ladder the brahmas, carrying umbrellas. ThusBuddha returned to his own hermitage.Buddha prevents a JVarUpon a certain occasion Buddha prevented a war whichwas on the point of breaking out between the Shakyasand the Kolis. Between the cities of Kapilavastu andKoli ran the river Rohini; across this river a dam hadbeen built which enabled the people of both countries toirrigate their fields. It so happened that there was a greatdrought, and the husbandmen on each side claimed thesole right to the little water that remained. The rivalclaimants called each other by the worst possible names ;and the matter, coming to the ears of the princes of eachcountry, much exaggerated by rumour, led to the outbreakof war, and matters had gone so far that the armies of theShakyas and the Kolis were encamped over against eachother on opposite banks of the diminished river. At thiscrisis Buddha perceived what was going on, and proceedingthrough the air, at the same time making himself visible,he arrived at the place of battle. The Shakyas threw downtheir weapons out of respect for him whom they regardedas the jewel of their race, and the Kolis followed theirexample. Buddha inquiredifthey were assembled for awater-festival, and being informed that it was for battle,asked the cause. The princes said that they were notquite sure, but would inquire of the generals ;they in turnasked their under-officers, and so on downward until itcame to the original husbandmen. When Buddha wasinformed of the cause he asked the value of water, andbeing told that it was very little, he asked what was the278

"do""The Admission of WomenWhyvalue of men, and was told that it was very great.then," he asked, you propose to throw away thatwhich is of great value for the sake of that of little value ?This convincing argumentsufficed to end the matter.At the same time it was resolved that two hundred andfifty princes of each party should become disciples ofBuddha. They did so unwillingly and not of their ownchoice. Their wives also no sooner heard of it than theycomplained bitterly. Buddha, however, was able to prevailupon the princes to think better of it, and it was not longbefore they entered the paths to Release and becameArhats. They remained quite indifferent when theirwives again sent messages imploring them to returnhome.The Admission of WomenThis matter led to the first admission of women to theorder of priesthood the wives of the five hundredprinces, together with the queen-mother PrajapatI, co-wifewith Mayadevi and now widow of Suddhodhana, who hadlately died. She requested that they might be admittedto the order of priesthood. Buddha refused her requestthree times, after which she did not like to ask again.After returning home, however, the ladies determined toact more vigorously; they cut off their hair, assumedmean garments, and set out on foot for the place whereBuddha was residing. They, who had been accustomedto walk on smooth marble and to be protected from theheat of the sun and the violence of the wind, were soonexhausted, and only reached the hermitage in a quite helpless and fainting condition. Again PrajapatI asked to beadmitted. Ananda now pleaded for them on account ofthe hardships they had endured. Buddha still refused.279

Myth sof the Hindus & BuddhistsThen Ananda inquired whether a woman, if admitted,could enter the paths and attain Release. Buddha couldonly reply by askingif Buddhas were born in the worldsolely for the benefit of men. "The way is open forwomen as for men," he said. Again Ananda remindedhim that on a former occasion he had announced that at alater time women would be admitted. Buddha then sawthat the time had come to establish the order of nuns.His reluctance had been caused from his knowledge thatthe doing so would lead to doubts and scandal spoken ofhis order by those who were not yet his followers.Devadatta plots EvilThe ministry of Buddha was not entirely unopposed.Notonly were Brahman philosophers often his keen opponentsin controversy, but his cousin Devadatta, who throughcountless past births had been his bitter enemy, evenattempted to murder him. Though Devadatta by meditation and asceticism had attained great powers, yet owingto his evil nature, these powers, so far from helping himtoward Release, involved him in utter ruin. He establishedhimself at the court of the king of Sewet, with fivehundred monks of his own, and, supported by PrinceAjasat, obtained much influence. By Devadatta s adviceAjasat first attempted to murder his father by violence,and afterward starved him to death, in order to obtainthe kingdomfor himself. Not long after the accession ofAjasat Devadatta asked for a band of five hundred archersto kill Buddha. He chose thirty-one of these, and orderedthe first to slay Buddha, the next two to slay the first, thenext four to slay the two, and the last sixteen he intendedto slay himself, in order that the matter might be keptsecret. Buddha, however, though well aware of their280

"YouDevadatta plotsEvilintentions, received the first and all the other archers inturn very kindly, and preached to them, so that theyOnentered on the path to Release and became priests.another occasion Devadatta himself projected a great rockat Buddha as he was walking below a high cliff, but itbroke into two pieces and merely inflicted an insignificantwound on Buddha s foot.Devadatta next laid a deeper plot. There was a fierceelephant named Malagiri, accustomed to drink every dayeight measures of beer. Devadatta commanded that ona certain day he should receive sixteen measures ;a royalproclamation was also issued to the intent that no personsshould remain in the streets; it was hoped thus that thethe Buddha as he went out inelephant would destroysearch of alms. News of this reached him in good time,but he would not change his custom ;and next dayall thebalconies were lined with friends and enemies of Buddha,the former eager to behold his victory, the latter expecting his death. When Buddha approached, the elephantwas loosed, and soon began to destroy the houses and showits evil temper in other ways. The friars entreated Buddhato escape, as the elephant was evidently unacquainted withhis merit. Then manyof the friars asked to be allowedto stand before Buddha to protect him ;but he repliedthat his own power was one thing, that of the disciplesanother. When at last Ananda took itupon himself to goin front, Buddha by will-power compelled him to remainbehind. Presently a little child ran out of a house, andthe elephant was about to kill her; but Buddha calledout : were not intended to attack anyone but me ;do not waste your strength on anyone else. 1But whenthe elephant beheld Buddha all its fury abated, and itapproachedhim in thegentlest way and kneeled to him.281

""DevadattaMyths of the Hindus ^f BuddhistsBuddha charged the creature never to hurt anyone again,but to be kind to all ;and the elephant repeated the fivecommandments aloud in the presence of all the people;indeed, had he not been a four-legged creature he mighthave entered the path to Release. When the people sawthis wonder the noise of clapping and shouting was likethe sea or the thunder. They covered the elephant withjewels, and eighty-four thousand people entered the path.Not long after this Ajasat was converted and becamea supporter of Buddha s party. When Ajasat departedfrom the monastery after this event Buddha remarked:Had not the king murdered his father he might to-dayhave entered the first path. As it is, he will be saved fromthe lowest hell, where otherwise he must have remained awhole age. He will spend sixty thousand years in theother hells ;then after long ages spent with the gods he willbe born on earth and become a privateBuddha."Devadatta was now in disgrace, but hated Buddha all themore. However, he collected another band of disciples,five hundred in number. But Buddha sent two of hiswisest followers to preach to those of Devadatta; andwhile he slept they all departed to follow Buddha. Devadatta then fell ill, and remained so for nine months ; afterwhich he determined to go and seek Buddha s forgiveness.Buddha felt no ill-will toward Devadatta ;but he informedthe friars :will not see the Buddha ;so greatare his crimes that not even a thousand Buddhas could savehim." Devadatta, borne in his palanquin, came nearerand nearer to Buddha s monastery ;but when he set footto the ground at the entrance flames rose up from thelowest hell and wrapped his body in their folds, first hisfeet, then his middle, then his shoulders. He cried out toBuddha for help and repeated a verse of a hymn, by which282

"Buddha sFinal Releasehe accepted the three gems, the Buddha, the Law, and theChurch ;and this will help him eventually, though he nonethe less went to Hell and received a body of fire sixteenhundred miles in height.B^lddhds Final ReleaseThis was the manner of Buddha s death, called Parinit vana,or Final Release. In the forty-fifth year of his ministrythe Buddha suffered from a severe illness, and declaredthat he would not live long. While residing in the cityof Pawa he was entertained by a good smith named Chunda.He preparedan offeringof pork, which was the cause ofa sickness resulting in death. Buddha became very faint,and though he set out for Kushinagara, had to rest manytimes on the way. All this was endured that others mightbe reminded that none are exempt from old age, decay, anddeath. Atjast the Buddha reached the city,and there headdressed Ananda as follows : Inform the smith Chundathat his offering will bring a great reward, for it will be theimmediate cause of my attaining Nirvana. There are,indeed, two offerings which will bring great reward : onewas given by the lady Sujata before I reached thesupreme wisdom, the other has just now been made byChunda. These are the two foremost gifts."The Buddhaspoke thus lest Chunda should feel remorse, or should beblamed by others ;but he had given strict orders that theremainder of the offering was to be buried. Buddha laydown on a couch in a grove of sal-trees near Kushinagara.He sent a message informing the Malwa princes of hisarrival, knowing that their regret, if he died without theironce more beholding him, would be very great. Thus itnobles andwas that a great company of kings and princes,ladies of the court, beside innumerable priests, and the283

"""NowMyths of the Hindus ^f Buddhistsdevas and brahmas of the ten thousand worlds, assembledabout the Buddha s death-bed. All these wept and wrungtheir hands, and bowed themselves to the ground in theirgrief.This occasion has been made the subject of countlesspictures,similar in sentiment to the Christian Pietas.Buddha inquiredif the priests had any last questions toput to him but as ; they had no doubts on any point theyremained silent. A Brahman of Kushinagara, however,arrived, and desired to argue certain matters; Buddha wouldnot have him denied, and in the end he became a disciple.None of his disciples was more stricken with grief thanAnanda. Buddha had given him instructions about hisburial and about the rules to be observed by the monksand nuns. Then he said :I depart to Nirvana ;I leave with you my ordinances ;the elements of the allknowingone will indeed pass away, but the three gemswill remain." But Ananda broke down and wept bitterly.Then Buddha continued : O Ananda, do not let yourselfbe troubled ;do not weep. Have I not taught you that wemust part from all that we hold most dear and pleasant?No being soever born or created can overcome the tendency to dissolution inherent in itself; a condition ofpermanence is impossible. For a long time, Ananda, yourkindness in act and thought and speech has brought youvery near to me. You have always done well ; persevere,and you, too, shall win to perfect freedom from this thirstof life, this chain of ignorance."Then he turned to theother mourners and commended Ananda to them.He saidalso that the least of those present who had entered thepath to Release should never entirely fail, but should at lastprevail and reach Nirvana. After a pause he said again :Mendicants, I now impressitupon you that the parts andpowers of man must be dissolved ;work out your salvation284

The Final Release 2S4

Buddha s Final Releasewith diligence." Shortly afterward the Buddha becameunconscious and passed away.The Malwa princes, after they had a little recovered fromtheir sorrow, wrapped the body in fold upon fold of finestcloth, and for six days the body lay in state. Then it wasburnt on a magnificent pyre in the coronation hall of theprinces. They were unable to set fire to the pyre, but inthe end it ignited spontaneously. The body was entirelyconsumed, leaving only the relics like a heap of pearls.The chief of these, afterward enshrined in glorious monuments, were the four teeth, two cheek-bones, and theskull.285

"CHAPTER VI :SHIVAThe Supremacy of ShivaBrahma in answer to anstory is related byinquiryTHISof the gods and rishis :In the night of Brahma, when all beings and allworlds are resolved together in one equal and inseparablestillness, 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 thousand-headed serpent Infinite; and I, deluded by hisglamour, touched the eternal being with my hand andasked : Who art thou ?Speak. Then he of the lotuseyeslooked upon me with drowsy glance, then rose andsmiled, and said : Welcome, my child, thou shining grandsire.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 ofthe myriad worlds, the source and soul of all? Tellfoolish words to me?me why dost thou thus speakThen Vishnu answered : Knowest thou not that I amNarayana, creator, preserver, and destroyer of the worlds,the eternal male, the undying source and centre of theuniverse ?For thou wert born from my own imperishablebody.44Now ensued an angry argument between us twain uponthat formless sea.Then for the endingof our contentionthere appeared before us a glorious shining a lingam> fierypillar, like a hundred universe-consuming fires, withoutbeginning, middle, or end, incomparable, indescribable.The divine Vishnu, bewildered by its thousand flames, saidunto me, who was as much astonished as himself :*Let usforthwith seek to know this fire s source. I will descend ;286

"Satido thou ascend with all thy power. Then he became aboar, like a mountain of blue collyrium, a thousand leaguesin width, with white sharp-pointed tusks, long-snouted,loud-grunting, short of foot, victorious, strong, incomparable and plunged below. For a thousand years hesped thus downward, but found no base at all of the lingam.Meanwhile I became a swan, white and fiery-eyed, withwings on every side, swift as thought and as the wind;and I went upward for a thousand years, seeking to findthe pillar s end, but found it not. Then I returned andmet the great Vishnu, weary and astonished, on his upwardway.Then Shiva stood before us, and we whom his magic hadguiled bowed unto him, while there arose about on everyhand the articulate sound of * Om, 9 clear and lasting.Tohim Narayana said :Happy has been our strife, thouGod of gods, forasmuch as thou hast appeared to end it.Then Shiva answered to Vishnu : Thou art indeed thecreator, preserver, and destroyer of the worlds do; thou,my child, maintain this world both moving and inert. ForI, the undivided Overlord, am three, am Brahma, Vishnu,and Rudra, who create, maintain, destroy. Cherish thisBrahma, for he shall be born of thee in an ensuing age.Then shall ye twain behold myself again. Therewith theGreat God vanished. Thereafter has the worship of thelingam been established in the three worlds."SatiVery long ago there was a chief of the gods named Daksha.He married Prasuti, daughter of Manu ;she bore himsixteen daughters, of whom the youngest, Sati, becamethe wife of Shiva. This was a match unpleasing to herfather, for he had a grudge against Shiva, not only for287

Myths of the Hindus ^f Buddhistshis disreputable habits, but because Shiva, upon theoccasion of a festival to which he had been invited, did notoffer homageto Daksha. For this reason Daksha hadpronounced a curse upon Shiva, that he should receive noportion of the offerings made to the gods. A Brahmanof Shiva s party, however, pronounced the contrary curse,that Daksha should waste his life in material pleasures andceremonial observances and should have a face like agoat.Meanwhile SatI grew up and set her heart on Shiva,worshipping him in secret. She became of marriageableage, and her father held a swayamvara, or own-choice, forher, to which he invited gods and princes from far andnear, except only Shiva. Then SatI was borne into thegreat assembly, wreath in hand. But Shiva was nowhereto be seen, amongst gods or men. Then in despair shecast her wreath into the air, calling upon Shiva to receivethe garland ;and behold he stood in the midst of thecourt with the wreath about his neck. Daksha had thenno 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 godsand rishis ;but more often he spent his time wanderingabout the hill like a beggar, his body smeared with ashes,and with SatI wearing ragged robes ;sometimes also hewas seen in the cremation grounds, surrounded by dancingimps and taking part in horrid rites.One day Daksha made arrangements for a great horsesacrifice, and invited all the gods to come and share in theofferings, omitting only Shiva. The chief offerings wereto be made to Vishnu. Presently SatI observed thedeparture of the gods, as they set out to visit Daksha,288

"Why"Without""How"""""""""""Satiand turning to her lord, she asked :Whither, O lord,are bound the gods, with Indra at their head ? for I wonderwhat is toward." Then Mahadeva answered :Shininglady, the good patriarch Daksha has prepared a horsesacrifice, and thither the gods She asked him :repair." dost thou not also go to this great ceremony ?He answered : It has been contrived amongst the godsthat I should have no part in any such offerings as aremade at sacrifices." Then Devi was angry and sheexclaimed : can it be that he who dwells in everybeing, he who is unapproachable in power and glory,should be excluded from oblations ? What penance, whatgift shall make I 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 ;buthe said : "These offerings are of little moment to me, forthey sacrifice to me who chant the hymns of the Samaveda ;my priestsare those who offer the oblation of truewisdom, where no officiating Brahman is needed ;that ismy Devi answered : It is not difficult toportion."makeexcuses before women. Howbeit, thou shouldst permit meat least to go to my father s house on this occasion."invitation ? he asked. A daughter needs noinvitation to her father s house," she replied."So be it,"answeredMahadeva,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 wasindeed received, but without honour, for she rode on Shiva sbull and wore a beggar s dress. She protested against herfather s neglect of Shiva but;Daksha broke into angrycurses and derided the king of thegoblins,"thebeggar,"ash-man," the long-haired yogi. Sati answered herfather: "Shiva is the friend of all; no one but you speaksT 289

Myths of the Hindus @* Buddhistsill of him. All that thou sayest the devas know, and yetadore him. But a wife, when her lord is reviled, if shecannot slay the evil speakers, must leave the place, closingher ears with her hands, or, if she have power, should surrender her life.This I shall do, for I am ashamed to own thisbody to such as thee." Then SatI released the inwardconsumingfire and fell dead at Daksha s feet.The Anger of ShivaNarada bore the news to Shiva. He burned with anger,and tore from his head a lock of hair, glowing withenergy, and cast it upon the earth. The terrible demonVirabhadra sprang from it ;his tallbody reached the highheavens, he was dark as the clouds, he had a thousandarms, three burning eyes, and fiery hair ;he wore a garlandof skulls and carried terrible weapons. This demon bowedat Shiva s feet and asked his will. He answered: "Leadmy army against Daksha and destroy his sacrifice ;fearnot the Brahmans, for thou art a portion of my very self."Then this dread sending appeared with Shiva sganasin the midst of Daksha s assembly like a storm of wind.They broke the sacrificial vessels, polluted the offerings,and insulted the priests; finally Virabhadra cut offDaksha s head, trampled on Indra, broke the staff ofYama, and scattered the gods on every side ;then hereturned to Kailas. There Shiva sat unmoved, plungedin 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 Brahmaadvised the gods to make their peace with Shiva, whocould destroy the universe at his will. Brahma himselfwent with them to Kailas. They found Shiva plunged in290

""Note on Daksha ^f Shivadeep meditation in the gardenof the kinnaras calledFragrant, under a great pipal-tree a hundred leagues inheight, its branches spreading forty leagues on either side.Brahma prayed him to pardon Daksha and to mend thebroken limbs of gods and rishis, "for,"he said, "theofferings are thine ;receive them and permit the sacrificeto be completed. Then Shiva answered :Daksha is buta child ; I do not think of him as one who has committedsin. His head, however, has been burnt; I shall bestowon him a goat s head, and the broken limbs shall be madewhole." Then the devas thanked Shiva for his gentleness, and invited him to the sacrifice. There Dakshalooked on him with reverence, the rite was duly performed,and there also Vishnu appeared riding upon Garuda. Hespoke to Daksha, saying:Only the unlearned deem myself 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 regardall othersas themselves."Then all the gods and rishis saluted Shiva and Vishnuand Brahma, and departed to their places; but Shivareturned to Kailas and fellNote on Daksha and Shivaonce more into his dream.It happens constantly in the history of Indian literaturethat a new wave of theology becomes the occasion for arecapitulation of an older theory of the origin of theuniverse. This fact is the good fortune of later students,for without it we should have had no clue whatever in amajority of cases to the ancient conceptions. Of such anorder, we may take it, is the story of Daksha. It washeld by the promulgators of Aryan and Sanskritic views291

Myths of the Hindus ^f Buddhiststhat Brahma had, vaguely speaking,been the creator ofthe worlds. But amongst those to whom he was sacredthere grew up, we must remember, the philosophy of theinherent evil and duality of material existence. And withthe perfectingof this theory the name of a new god, Shivaor Mahadeva, embodying spiritual enlightenment, becamepopular.Now what part could have been played, in theevolution of the cosmos, by these different divinities?This was a world in which good brought forth evil, and evilbrought forth good, and good without evil was a merecontradiction in terms. How, then, could the Great Godbe made responsible for anything so disastrous ?Plainly,he could not. So the myth was elaborated that Brahmahad at first created four beautiful youths to be the progenitors of mankind, and they had sat down to worship onthe banks of Lake Manasarovara. Suddenly there cameto them Shiva in the form of a great swanthe prototypeof the Paramahamsa, or supreme swan, the title of thewho swam hither and thither, warningemancipated soulthem that the world about them was an illusion and abondage, and that their one way of escape lay in refusingto become fathers. The young men heard and understood,and, plunging into meditation, they remained on the shoresof the divine lake, useless for any of the purposes of theworld. Then Brahma created the eight lords of creation,the Prajapatis, and theyit was who made up the muddlethat is called this world.The history of ideas is perhaps the only history that canbe clearly followed out in India, but this is traceable witha wonderful distinctness. At this point in the history ofBrahma, where he creates the Prajapatis, in a story whoseevident objectit is to show the part played by Shiva in theprocess of creation, it is obvious that we are suddenly292

"Note on Daksha & Shivataking on board the whole of a more ancient cosmogony.The converse fact, that the gods of that mythology aremeeting for the first time with a new series of moreethical and spiritual conceptions than have hitherto beenfamiliar to them, is equally indisputable as the story proceeds. One of the new Prajapatis has an establishedconviction incongruous enough in a new creation, butnot unnatural in a case of great senioritythat he himselfis Overlord of men and gods, and it is greatlyto hischagrin and disgust that he finds his rank and pretensionsignored 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 addedindication that we are here dealing with the introductionof a new god into the Hindu pantheon. He is to be madea member of its family circle by a device that is at onceold and eternally new. The chief Prajapati Daksha byname out of wounded pride, conceives a violent feudagainst Shiva, the Great God. But Daksha had adaughter called SatI, who is the very incarnation ofwomanly piety and devotion. This maiden s whole soulis given up in secret to the worship and love of the GreatGod. Now she is the last unmarried daughter of herfather, and the time for her wooing and betrothal cannotbe much longer delayed. It is announced, therefore, thather Swayamvara the ceremony of choosing her ownhusband performed by a king s daughteris about to beheld, and invitations are issued to all the eligible gods andprinces. Shiva alone is not invited, and to Shiva thewhole heart of SatI is irrevocably given. On stepping?nto the pavilion of the bridal choice, therefore, with themarriage garland in her hand, Sat! makes a supremeappeal. If I be indeed SatI," she exclaims, throwing the293

Myths of the Hindus @f Buddhistsgarland into the air, "then do thou, Shiva, receive my"garlandAnd ! immediately he was there in the midstof them with her garland round his neck. The story ofthe further development of the feud is related above.Ancient as is now the story of the wedding of the daughterof the older Lord of Creation with the new-comer amongstthe gods,it isclear at this point that Daksha was alreadyso old that the origin of his goat s head had been forgotten,and was felt to require explanation by the world of theday that accepted Shiva. To an age before the birth ofBuddhism he may have been familiar enough, but thepreaching of that faith throughout the length and breadth ofIndia must by this time have educated the people to demandattributes in their deities insteading moral and spiritualof a mere congeries of cosmic powers, and so trained theycame back, it would appear, to the conception of Daksha asto something whose significance they had forgotten.Suggestions of Earlier MythsTraces of stillsomething more ancient are to be seen inthe next act of this sacred drama, when Shiva, drunk withsorrow, strides about the earth, all destroying, bearing theform of the dead Sati on his back. The soil is dried up,plants wither, harvests fail. All nature shudders underthe griefof the Great God. Then Vishnu, to save mankind, comes up behind Shiva and, hurling his discus timeafter time, cuts the body of Sati to tillpieces the GreatGod, conscious that the weight is gone, retires alone toKailas to lose himself once more in his eternal meditation. But the body of Sati has been hewa into fifty-twodieces, and wherever a fragment touches earth a shrine ofmother-worship is established, and Shiva himself shinesforth before the suppliant as the guardian of that spot.294

UmaThis whole story brings vividly back to us the quest ofPersephone by Demeter, the Great Goddess, that beautifulGreek myth of the northern winter; but in the fifty-twopieces of the body of SatI we are irresistibly reminded ofthe seventy-two fragments of another dead body, that ofOsiris, which was sought by Isis and found in the cypresstreeat Byblos. The oldest yearis said to have been oneof two seasons, or seventy-two weeks.Thus the body ofOsiris would perhaps signify the whole year, divided intoits most calculable units. In the more modern story wefind ourselves dealing again with a number characteristicof the weeks of the year. The fragments of the body ofSatI are fifty-two.Does she, then, represent some ancientpersonification which may have been the historic root ofour present reckoning?In a general way goddesses are, as we know, long anteriorto gods, and it is interesting to see that in the older mythof Egypt it is the woman who is active, the woman whoseeks and carries off the dead body of man. The comparative modernness of the story of Shiva and SatI is seen,amongst other things, in the fact that the husband seeksand finds and bears away the wife.UmaSatI was reborn as the daughter of the great mountainHimalaya, when her name was Uma, surnamed HaimavatIfrom her birth ;another name she had was ParvatI,daughterof the mountain. Her elder sister was theriver Ganga. From her childhood Uma was devoted toShiva, and she would steal away at night to offer flowersand fruits and to burn lights before the lingam. A deva,too, one day predicted that she would become the wife ofthe Great God. This awakened her father s pride, and295

Myths of the Hindus & Buddhistshe was anxious that she should be betrothed; butnothing could be done, for Shiva remained immersed inprofound contemplation, oblivious of all that went on, allhis activity inward-turned. Uma became his servant andattended to all his requirements, but could not divert himfrom the practice of austerities or awaken his love.About this time a terrible demon named Taraka greatlyharassed the gods and the world, pervertingall seasonsand destroying sacrifices ;nor could the gods defeathim, for in a past age he had won his power from Brahmahimself by the practice of austerities. The gods thereforeproceed to Brahma and pray his help. He explains thatit would not be fittingfor him to proceed against thedemon, to whom he himself had given power ;but hepromises 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 toKamadeva, or Desire, the god of Love, and explainedthe need of his assistance. Desire agreed to give his aid,and set out with his wife Passion and his companionthe Spring to the mountain where Shiva dwelt. At thatseason the trees were putting forth new flowers, the snowhad gone, and birds and beasts were mating ; only Shivastayed in his dream unmoved.Even Desire was daunted till he took new courage at theof Uma s loveliness. He chose a moment whensightShiva began to relax his concentration and when ParvatIapproached to worship him he drew his;bow and wasabout to shoot when the Great God saw him anddarted a flash of fire from his third eye, consumingDesire utterly. Shiva departed, leaving Passion unconscious, and ParvatI was carried away by her father. Fromthat time Ananga, Bodiless, has been one of Kamadeva s296

The Asceticism of Uma

Umanames, for he was not dead, and while Passion lamentedkther lost lord a voice proclaimed to her :Thy lover isnot lost for evermore ;when Shiva shall wed Uma hewill restore Love sbody to his soul, a marriage gifttohis bride."Parvati now reproached her useless beauty, for whatavails it to be lovelyif no lover loves that loveliness ? Shebecame a sannyasirii, an anchorite, and laying aside alljewels, with uncombed hair and a hermit s dress of bark,she retired to a lonely mountain and spent her life inmeditation upon Shiva and the practice of austerities suchas are dear to him. One day a Brahman youth visitedher, offering congratulations upon the constancy of herdevotion; but he asked her for what reason she thusspent her life in self-denial since she had youth andbeauty and all that heart could desire. She related her story,and said that since Desire is dead she saw no other wayto win Shiva s approval than this devotion. The youthattempted to dissuade Parvati from desiring Shiva,recounting the terrible stones of his inauspicious acts:how he wore a poisonous snake and a bloody elephanthide,how he dwelt in cremation grounds, how he rode ona bull and was poor and of unknown birth. ParvatI wasangered and defended her lord, finally declaring that herlove could not be changed whatever was said of him, trueor false. Then the young Brahman threw off his disguiseand revealed himself as no other than Shiva, and he gaveher his love. ParvatI then returned home to tell herfather of her happy fortune, and the preliminaries ofmarriage were arranged in due form. At last the daycame, both Shiva and his bride were ready, and theformer, accompanied by Brahma and Vishnu, enteredHimalaya s city in triumphal procession, riding through297

Mythsof the Hindus & Buddhiststhe streets ankle-deep in scattered flowers, and Shivabore away the bride to Kailas ; not, however, before he hadrestored the body of Desire to his lonely wife.For many years Shiva and ParvatI dwelt in bliss in theirHimalayan paradise but at last the god of fire appeared;as a messenger from the gods and reproached Shiva thathe had not begotten a son to save the gods from theirdistress. Shiva bestowed the fruitfulgerm on Fire, whobore itaway and finally gave it to Ganges, who preservedit till the six Pleiades came to bathe in her waters at dawn.They laid it in a nest of reeds, where it became the godchild Kumara, the future godof war. There Shiva andParvati found him again and took him to Kailas, wherehe spent his happy childhood. When he had become astrong youth the gods requested his aid, and Shiva senthim as their general to lead an army against Taraka.conquered and slew the demon, and restored peace toHeaven and earth.The second son of Shiva and ParvatI was Ganesha l;he isthe godof wisdom and the remover of obstacles. Oneday the proud mother, in a forgetful moment, asked theplanet Saturn to look upon her son: his baleful glancereduced the child s head to ashes. ParvatI asked adviceof Brahma, and he told her tofirst she could find : that was an elephants.Hereplace the head with theUmas SportMahadeva sat one day on a sacred mountain of HimalayaAbout himplunged in deep and arduous contemplation.were the delightful flowering forests, numerous with birdsand beasts and nymphs and sprites.The Great God satin a bower where heavenly flowers opened and blazed2981 See above, p. 18.

Uma sSportwith radiant light;the scent of sandal and the sound ofheavenly music were sensed on every side. Beyond alltelling was the mountain s loveliness, shining with theglory of the Great God s penance, echoing with the humof bees. All the Seasons were present there, and allcreatures and powers resided there with minds firm-setin yoga, in concentred thought.Mahadeva had about his loins a tiger-skin and a lion sacross his shoulders. His sacred thread was apeltterrible snake. His beard was green; his long hairhung in matted locks. The rishis bowed to the groundin worship; by that marvellous vision they were cleansedof every sin. There came Uma, daughter of Himalaya,wife of Shiva, followed by his ghostly servants. Garbedwas she like her lord, and observed the same vows. Thejar she bore was filled with the water of every tlrtha, andthe ladies of the Sacred Rivers followed her. Flowerssprang up and perfumes were wafted on every side as sheapproached. Then Uma, with a smiling mouth, in playfulmood covered the eyes of Mahadeva, laying her lovelyhands across them from behind.Instantly life in the universe waned, the sun grew pale,cowered in fear. Then the darknessall living thingsvanished again, for one blazing eye shone forth on Shiva sbrow, a third eye like a second sun. So scorching a flamewas burnt with allproceeded from that eye that Himalayahis forests, and the herds of deer and other beasts rushedheadlong to Mahadeva s seat to pray for his protection,making the Great God s power to shine with strangebrightness.The fire meanwhile blazed up to the verysky, covering every quarter like the all-destroying conflagrationof an seon s end. In a moment the mountainswere consumed, with alltheir gems and peaks and shining299

""""Mythsof the Hindus & Buddhistsherbs. Then Himalaya s daughter, beholding her fatherthus destroyed, came forth and stood before the GreatGod 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, andbecame as fair as he had been before the fire. All histrees put forth their flowers, and birds and beasts weregladdened.Then Uma with folded hands addressed her lord : O holyone, lord of creatures," she said,"Ipray thee to resolvemy doubt. Why did this third eye of thine appear?Why was the mountain burned and all its forests? Whyhast thou now restored the mountain to his former stateafter destroying him ?Mahadeva answered :Sinless lady, because thou didstcover up my eyes in thoughtless sport the universe grewdark. Then, O daughter of the mountain, I created athird eye for the protection of all creatures, but the blazingenergy thereof destroyed the mountain. It was for thysake that I made Himalaya whole again."Shiva s FishingIt befell one day that Shiva sat with Parvati in Kailasexpounding to her the sacred text of the Vedas. He wasexplaining a very difficult point when he happened to lookup, and behold, Parvati was manifestly thinking of something else and when he asked her to;repeat the text shecould not, for, in fact, she had not been listening. Shivawas very angry, and he said :Very well, it is clear youare not a suitable wife for a yogi ; youshall be born onearth as a fisherman s wife, where youwill not hear anysacred texts at all."Immediately Parvati disappeared,and Shiva sat down to practise one of his deep contempla-300

||and"Tiger-foot (Vyaghrapada)tions. But he could not fix his attention ;he kept onthinking of ParvatI and feeling very uncomfortable. Atlast he said to himself : I am afraid I was rather hasty,certainly ParvatI ought not to be down there on earth,as a fisherman s wife too ;she is mywife." He sent forhis servant Nandi and ordered him to assume the form ofa terrible shark and annoy the poor fishermen, breakingtheir nets and wrecking their boats.ParvatI had been found on the seashore by the headmanof the fishermen and adopted by him as his daughter.She grew upto be a very beautiful and gentle girl. Allthe young fishermen desired to marry her. By this time! the doings of the shark had become quite intolerable; sothe headman announced that he would bestow his adopteddaughter in marriage upon whoever should catch thegreat shark. This was the moment foreseen by Shiva; heassumed the form of a handsome fisher-lad and, representing himself as a visitor from Madura, offered to catch theshark, and so he did at the first throw of the net. Thefishermen were very glad indeed to be rid of their enemy,and the headman s daughter was given in marriage to theyoung man of Madura, much to the disgust of her formersuitors. But Shiva now assumed his proper form, and bestowing his blessing on Parvatl s foster-father, he departedwith her once more to Kailas. ParvatI reflected that shereally ought to be more attentive, but Shiva was so pleased tohave ParvatI back again that he felt quite peaceful andquite ready to sit down and take up his interrupted dreams.THE SAINTS .OF SHIVATiger-foot (Vyaghrap&da)and learned Brahman dwelt beside theA certain pureGanges. He had a son endowed with strange powers and301

"Myths of the Hindus f Buddhistsgifts of mind and body. He became the disciple of hiswhen he had learnt all that his father could teachfather;him, the sage bestowed his blessing,and inquired of hisson: "What remains that I can do for thee?" Then theson bowed down to his father s feet, saying:"Teach methe highest form of virtue amongst those of the hermitrule." The father answered: "Thehighest virtue is toworship Shiva." "Where best mayI do that?" askedthe youth. The father answered : He pervades the wholeuniverse ; yet there are places on earth of special manifestation, even as the all-pervading Self is manifest inindividual bodies. The greatestof such shrines is Tillai,where Shiva will accept thy adoration ; there is the lingamof pure light."The young ascetic left his parents and set out on his longjourney to the south. Presently he came to a beautifullake covered with lotus-flowers, and beside it he saw alingam under a banyan-tree. He fell on his face in adoration of the lord and made himself its priest, doing theservice of offering flowers and water with unfailing devotionhe built himself a little herday by day. Not far awaymitage and established a second lingamin the forest.But now he found it difficult to accomplish perfectly theservice of both shrines. For he was not content with theflowers of pools and fields and shrubs, but desired to makebuds from the summitsdaily offering of the most exquisiteof the lofty forest trees. However early he would start,still the sun s fierce rays withered half of these before hecould gather enough, nor could he see in the dark hourshow to choose the most perfect flowers.In despair of perfect service he cast himself upon theground and implored the god to help him. Shiva appeared and, with a gentle smile, bestowed a boon on the302

""""Eye-Saint (Kan-Appan)devoted youth. He prayed that he might receive thehands and feet of a tiger,armed with strong claws andhaving keen eyes set in them, that he might quickly climbthe highest trees and find the most perfectflowers for theservice of the shrine. This Shiva granted, and thus theyouth became the Tiger-footed and theSix-eyed."Eye-Saint (Kan-Appan)There dwelt long ago a forest chieftain who spentalldays in hunting, so that the woods resounded with thebarking of his dogs and the cries of his servants. He wasa worshipper of Subrahmanian, the southern mountaindeity, and his offerings were strong drink, cocks and peafowl, accompanied with wild dances and great feasts. Hehad a son, surnamed the Sturdy, whom he took always withhim on his hunting expeditions, giving him the education,so they say, of a young tiger-cub.The time came whenthe old chief grew feeble, and he handed over his authorityto the Sturdy one.He also spent his days in hunting. One day a great boarmade his escape from the nets in which he had been takenand rushed away. The Sturdy one followed with twoservants, a long and weary chase, till at last the boar felldown from very weariness, and Sturdy cut it atwain.When the retinue came up they proposed to roast the boarand take their rest; but there was no water, so Sturdyshouldered the boar and they went farther afield.Presently they came in sight of the sacred hill of Kalaharti;one of the servants pointed to its summit, wherethere was an image of the god with matted locks. Letus go there to he said.worship," Sturdy lifted the boaragain and strode on. But as he walked the boar grewlighter and lighter, rousing greathiswonder in his heart.303

Mythsof the Hindus & BuddhistsHe laid the boar down and rushed on to seek the meaningof the miracle.It was not long before he came to a stonelingam, the upper part of which was shaped into the likeness 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 ofnothing but the love of the god whom now he first beheld ;he kissed the image, like a mother embracing a long-lostson. He saw that water had recently been poured uponit, and the head was crowned with leaves ;one of hisfollowers, just coming up, said that this must have beendone by an old Brahman devotee who had dwelt near byin the days of Sturdy s father.It came into Sturdy s heart then that perhaps he himselfmight render some service to the god. He could scarcelybring himself to leave the image all alone; but he hadno other choice, and hurrying back to the camp, he chosesome tender partsof the roasted flesh, tasted them to seeifthey were good, and taking these in a cup of leaves andsome water from the river in his mouth, he ran back tothe image, leaving his astonished followers without aword, for they naturally thought he had gone mad. Whenhe reached the image he itsprinkled with water from hismouth, made offering of the boar s flesh and laid upon itthe wild flowers from his own hair, praying the god toreceive his gifts.Then the sun went down, and Sturdyremained beside the image on guard with bow strung andarrow notched. At dawn he went forth to hunt that hemight have new offerings to lay before the god.Meanwhile the Brahman devotee who had served the godso many years came to perform his customary morningservice ;he brought pure water in a sacred vessel, freshflowers and leaves, and recited holy prayers.304What was

Eye-Saint (Kan-Appan)his horror to see that the image had been defiled withflesh and dirty water! He rolled in grief before thelingam, asking the Great God whyhe had allowed thispollution of his shrine, for the offerings acceptable to Shivaare pure water and fresh flowers ;it is said that there isgreater merit in laying a single flower before the godthan in offeringmuch gold. For this Brahman priestthe slaying of creatures was a hideous crime, the eatingof flesh an utter abomination, the touch of a man s mouthhorrible pollution, and he looked on the savage woodlandhunters as a lower order of creation. He reflected, however, that he must not delay to carry out his own customary service, so he cleansed the image carefully anddid his worship according to the Vedic rite as usual, sangthe appointed hymn, circumambulated the shrine, andreturned to his abode.For some days this alternation of service of the imagetook place, the Brahman offering pure water and flowersin the morning, the hunter bringing flesh at night. Meanwhile Sturdy s father arrived, thinking his son possessed,and strove to reason with the young convert; but it wasin vain, and they could but return to their village andleave him alone.The Brahman could not bear this state of things for long;passionately he called on Shiva to protect his image fromthis daily desecration. One night the god appeared tohim, saying: "Thatof which thou dost make complaintand welcome to me. He who offers fleshis acceptableand water from his mouth is an ignorant hunter of thewoods who knows no sacred lore. But regard not him,regard his motive alone his ; rough frame is filled withlove of me, that very ignorance is his knowledge ofmyself. His offerings, abominable in thy eyes, are pureu 305

""Mythsof the Hindus Sf Buddhistslove. But thou shalt behold to-morrow the proof of hisdevotion."Next day Shiva himself concealed the Brahman behindthe shrine; then, in order to reveal all the devotion ofSturdy, he caused the likeness of blood to flow from oneeye of the image of himself. When Sturdy brought hiscustomary offering, at once he saw this blood, and hecried out: O my master, who hath wounded thee? Whohas done this sacrilege when I was not here to guardthee?" Then he searched the whole forest to seek forthe enemy ; finding no one, he set himself to stanch thewound with medicinal herbs ;but in vain. Then he rememberedthe adage of the doctors, that like cures like,and at once he took a keen-edged arrow and cut out hisown right eye and appliedit to the eye of the image ofthe god ; and lo ! the bleeding ceased at once. But, alas !the second eye began to bleed. For a moment Sturdy wascast down and helplessthen it flashed; upon him that hestill had the means of cure, of proved efficacy.He seizedthe arrow and began to cut away his other eye, putting hisfoot against the eye of the image, so that he might notfail to find it when he could no longer see.But now Shiva s purpose was accomplished; he put fortha hand from the lingam and stayed the hunter s hand, sayingto him : It is enough henceforth thy placeshall be for;ever by my side in Kailas." Then the Brahman priestalsosaw that love is greater than ceremonial purity and Sturdy;has been evermore adored as Eye-Saint.Manikka Vacagar and the JackalsThis saint was born near Madura; byhis sixteenth yearhe had exhausted the whole circle of contemporaryBrahman learning, especiallythe Shaiva scriptures; the306

"WayManikka V^agar & the Jackalsreport of his learning and intelligence reached the king,who sent for him and made him prime minister. At thePandian court he enjoyed the luxury of Indra s heaven,and moved amongst the courtiers like the silver moonamongst the stars, arrayed in royal robes, surrounded byhorses and elephants, attended by the umbrella of state ;for the wise kingleft the government entirely in his hands.Still the young minister did not lose his head ;he remindedhimself that these external pleasures are but bonds of thesoul, and must be forsaken by those who would obtainRelease. He felt great compassion for the toiling multitudes who pass from birth to birth suffering remedilessgriefs. His soul melted in passionate longing for Shiva.He continued to administer justice and to rule well, butever hoped to meet with a Master who would reveal tohim theof Release." Like the bee that flits fromflower to flower, he went from one to another of the Shaivateachers, but found no satisfying truth. One day amessenger came to court announcing that a ship hadarrived in the harbour of a neighbouring king bringing acargo of splendid horses from abroad. The king at oncedispatched his minister with great treasure to buy thebeautiful horses, and he set out in state, attended by regiments of soldiers. This was the last great pageant of hissecular life.Meanwhile Shiva himself, as he sat in his court inHeaven with Uma by his side, announced his intention todescend to earth in the shape of a humangum or Master,that he mightinitiate a disciple for the conversion of theSouth and the glory of the Tamil speech. He took hisseat accordingly under a great spreading tree, surroundedby many servants in the form of Shaiva saints, hisdisciples. At his advent the trees put forth their blossoms,307

"would""Mythsof the Hindus & Buddhiststhe birds sang on every branch of the grove near by thewhere the lord had taken his seat. Then theseaportyoung envoy passed by, attended by his retinue, and heardthe sound of Shaiva hymns proceeding from the grove.He sent a messenger to learn the source of the divinemusic, and was told that there was seated a saintly Master,like to Shiva himself, beneath a great tree, attended bya thousand devotees. He dismounted and proceededreverently toward the sage, who appeared to his visionlike Shiva himself, with his blazing third eye. He madeinquiries as to the divine truths taught by the sage andhis disciples ;he was converted and threw himself at theMaster s feet in tears, renouncing all worldly honour; hereceived a solemn initiation, and became a Jlva>n-mukta>one who attains Release even while still incarnate inhuman form. He adopted the white ashes and braidedlocks of a Shaiva yogi. Moreover, he made over to theMaster and his attendants all the treasure entrusted to himfor the purchase of the horses.The noble retinue now approached the converted minister,and remonstrated with this disposal of his master sproperty; but he bade them depart, for why,"he asked,you bring me back to mundane matters suchas this?"They therefore returned to Madura andannounced to the king what had taken place.He was notunnaturally enraged, and sent a curt order for theminister s immediate return. He only answered : Iknow no king but Shiva, from whom not even themessengers of Death could lead me." Shiva, however,bade him return to Madura and fear nothing, but to saythat the horses would arrive in due course. The godalso provided him with a suitable equipage and a priceThe king at first accepted his assurances thatless ruby.308

Manikka V^agar SP the Jackalsthe horses would arrive; but the story of the othercourtier prevailed, and two days before the promisedarrival of the horses the young minister was thrown intoprison.The lord, however, cared for his disciple.He gatheredtogether a multitude of jackals, converted them intosplendid horses, and sent them to court, with hostsof minor deities disguised as grooms; he himself rodeat the head of the troops, disguised as the merchant fromwhom the horses were supposed to have been purchased.The king was of course delighted, and released theminister with many apologies. The horses were deliveredand 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, weredevouring the real horses in the kings stables. Theking perceived that he had been deceived, and seized thewretched minister and had him exposed to the noondaysun, with a heavy stone upon his back. He prayed to hislord; Shiva in answer released the waters of Gangafrom his matted locks and flooded the town. Again theking perceived his error ;he restored the sage to a placeof honour, and set about erecting a dam to save thetown. When this was accomplished, the king offered toresign his kingdom to the saint; but Manikka V^agarpreferred to retire to the seaport where he first beheldthe lord. There he took up his place at the feet of theguru. Shiva s work, however, was now accomplished ;he departed to Heaven, leavingit a charge upon ManikkaVa^agar to establish the faith throughout Tamilakam.Thereafter the saint spent his life in wandering from townto town, singing the impassioned devotional hymns from309

"Myths of the Hindus ^f Buddhistswhich is derived hisname ofHim whose Utterance isRubies." At last he reached Chitambaram, the sacredcity where Shiva s dance is daily beheld, the abode alsoof the saint named Tiger-foot ;here the sage dwelt untilhis passing away into the lord. This was the manner ofthat beatification. After a great controversy with Buddhistheretics from Ceylon there appeared a venerable butunknown devotee who prayed to be allowed to write downall the saint s songs from his own lips.This he did, andthen disappeared ;for it was no other than Shiva himself,who took the songs to heaven for the gladdening ofthe gods. Next morning a perfect copy was found, athousand verses in all, signed by the god himself, besidehis imagein Chitambaram. All the devotees of thetemple hastened to the saint for an explanation he told;them to follow him, and led them to the image of Shivain the Golden Court. "That is the meaning,"he said,and therewith he disappeared, melting into the imageand he was seen no more.itself,A Legend of Shiva s DanceIt came to the knowledge of Shiva that there resided inTaragam forest ten thousand heretical rishis, who taughtthat the universe is eternal, that souls have no lord, andthat the performance of works alone suffices for theattainment of salvation. Shiva determined to teachthem the truth. He bade Vishnu accompany him in theform of a beautiful woman, and the two entered the wildforest, Shiva disguised as a wandering yogi, Vishnu as hiswife. Immediatelyall the rishis wives were seized withviolent longing for the yogi; the rishis themselves wereequally infatuated with the seeming yogi s wife. Soonthe whole hermitage was in an uproar ;but presentlythe310

The Dance of Shiva 310

A Legend of Shiva s Dancehermits began to suspect that things were not quite whatthey seemed; they gathered together, and pronouncedquite ineffectual curses on the visitors. Then they preand evoked from it a terrible tigerpared a sacrificial fire,which rushed upon Shiva to devour him. He onlysmiled, and gently picking it up, he peeled off its skinwith his little finger,and wrappedit about himself like asilk shawl. Then the rishis produced a horrible serpent ;but Shiva hung it round his neck for a garland. Thenthere appeared a malignant black dwarf with a great club ;but Shiva pressed his foot upon its back and began todance, with his foot still pressing down the goblin. Theweary hermits, overcome by their own efforts, and now bythe splendour and swiftness of the dance and the visionof the opening heavens, the gods having assembled tobehold the dancer, threw themselves down before theglorious god and became his devotees.Now ParvatI descended on the white bull, and Shivadeparted with her to Kailas. Vishnu was thus left alonewith his attendant, the serpent Ati-Sheshan, Ananta, theInfinite, upon whom he rests on the ocean of milk duringthe night of Brahma. Each was dazed with the beauty ofShiva s dance, and Ati-Sheshan especially longed to seethe vision again. Vishnu therefore released the serpentfrom his service, appointing his son to take his place ; headvised his late servant to repair to Kailas and toobtainthe favour of Shiva by a life of asceticism. So theserpent devotee, with his thousand jewelled heads, departed to the northern regions to lay aside his secularglory and become the least of Shiva s devotees. After atime, Shiva, assuming the form of Brahma riding uponhis swan, appeared to test the devotee s sincerity ;hepointed out that already enough had been endured to

"""Mythsof the Hindus & Buddhistsmerit the delights of paradise and a high place in Heaven,and he offered a boon. But the serpent answered : I desireno separate heaven, nor miraculous giftsI desire ; only tosee for ever the mystic dance of the Lord of all." Brahmaargued with him in vain; the serpent will remain as heis, if need be until death and throughout other lives,until he obtains the blessed vision. Shiva then assumedhis own form, and riding beside ParvatI on their snowwhitebull, he approached the great snake and touched hishead.Then he proceeded like an earthly guru and for theShaivites everytrue Master is an incarnation of God toimpart ancient wisdom to his new disciple.he said, is born of Maya, illusion, to be the scene ofThe universe,and evil.countless incarnations and of actions both goodAs an earthen pot has for its first cause the potter, formaterial cause the clay,and instrumental cause thepotter s staff and wheel, so the universe has illusion for itsmaterial cause, the Shakti of Shiva that is, ParvatI forits instrumental cause, and Shiva himself for its first cause.Shiva has two bodies, the one with parts and visible, theother without parts, invisible and transcendental. Beyondthese againis his own essential form of light andsplendour. He is the soul of all, and his dance is thecreation, preservation, and destruction of the universe, andthe giving of bodies to souls and their release. Thedance is ceaseless and eternal ;Ati-Sheshan shall beholdit again at Tillai, Chitambaram, the centre of the universe.Meanwhile," said Shiva, thou shalt put off thy serpentform and, born of mortal parents, shalt proceed to Tillai,where thou shalt find a grove, where is a lingam, thefirst of all lingams, tended by my servant Tiger-foot.Dwell with him in the hermitage that he has made, and312

""""Note on Shiva s Dancethere shall come a time when the dance shall be revealedto thee and him together."Such is the story of the revelation of Shiva s dance in theforest of Taragam.Note on Shiva s DanceThe above is but one of many legends of Shiva s dance.The dance itself represents the activity of Shiva as thesource of all movement within the universe, and especiallyhis five acts, creation, preservation, destruction, embodi.ment, and release; its purposeis to release the souls ofmen from illusion. It is frequently emphasized that theplace of the dance, the sacred shrine of Tillai or Chitambaram,is in reality within the heart ;the human soulattains release when the vision is beheld within itself.will be seen that Shiva has many forms,"good."evilItas well asThis must ever be so if we are not to postulatea separate"devil." As dancer in the burning-ground,the most terrible and unclean of places, he is essentially apre-Aryan demon ;he is alsoThe Terribleand "TheDestroyer."Later Shaivate thought makes effectiveuse of this dramatic imagery, not merely arguingthat the demons also must be a portion of God, norsimply transferring the place of the dance to the sacredshrine at Chitambaram, but accepting the dance as it is,and finding a new meaningin the cremation-ground, theheart of the devotee, waste and desolate, the place wherethe self and its deeds are burnt away, and all is destroyedbut the dancer himself.313

"OTHER STORIESCHAPTER VIIFROM THE:PURANAS, EPICS, ANDVEDASThe Churning of the OceanIThappened long ago that Indra, king of the gods, wascursed by the great rishi Durvasas, a portion ofShiva, for a slight he put on him. ThenceforwardIndra and all the three worlds lost their energy andstrength, and all things went to ruin. Then the daityasor asuras put forth their strength against the enfeebled gods,so that they fled to Brahma for protection ;he then advisedthem to seek aid from Vishnu, the tamer of demons, theundying God, creator, preserver, and destroyer. So Brahmaspoke, and himself led the gods along the northern shoreof the sea of milk to Vishnu s seat, and prayed his aid.Then the Supreme Deity, bearing his emblems of conch anddisc and mace, and radiant with light, appeared before thegrandsire and other deities, and to him again theyallmade prayer. Then Hari smiled and said : I shallrestore your strength.Do now as I command : Cast intothe Milky Sea potent herbs, then take Mount Mandarafor churning-stick, the serpent Vasukl for rope, and churnthe ocean for the dew of life. For this you need thedaityas* aid ;make alliance with them, therefore, andengage to share with them the fruit of your combinedlabour ; promise them that by drinking the ambrosia theyshall become immortal. But I shall see to it that theyhave no share of the water of life, but theirs shall be thelabour only."Thus the gods entered into alliance with the demons, andjointly undertook the churning of the sea of milk. Theycast into it potent herbs, they took Mount Mandara for

Shiva drinking the World-Poison 3H

The Churning of the Ocean1the churning-stick and Vasukl for the rope. The godstook up their station by the serpent s tail, the daily as atits head. Hari himself in tortoise shape became a pivotof the mountain as it was whirled around ;he waspresent also unseen amongst the gods and demons, pulling the serpent to and fro in;another vast body he satupon the summit of the mountain. With other portionsof his energy he sustained the serpent king, and infusedpower into the bodies of the gods. As they labouredthus the flames of Vasukl s breath scorched the faces ofthe demons; but the clouds that drifted toward his tailrefreshed the gods with vivifying showers.First from the sea rose up the wish-bestowing cowSurabhi, gladdening the eyes of the divinities ;thencame the goddess Varuni, with rolling eyes, the divinityof wine ;then upsprang the Parijata tree of paradise, thedelight of Heaven s allnymphs, perfuming the world withthe fragrance of its flowers; then rose the troops ofapsaras, of entrancing loveliness and grace. Then rosethe moon, whom Mahadeva seized and set upon hisbrow ;and then came a draught of deadly poison, andthat also Mahadeva took and drank, lest it shoulddestroy the world it is that bitter poison that turned his:throat blue, wherefore he is known as Nltekantha, bluethroat,ever after. Next came Dhanwantarl, holding inhis hand a cup of the dew of life, delighting the eyes ofthe daityas and the rishis. Then appeared the goddessShrl, the delight of Vishnu, radiant, seated on an openlotus ;the great sky-elephants anointed her with pure1 The Indian milk-churn is a stick round which a long rope is twisted,and pulled alternately from opposite ends. The rope itself holds up thestick in a vertical position, and the turning of it to and fro accomplishes the churning.315

Myths of the Hindus @P Buddhistswater brought by Ganga and poured from golden vessels,while the enraptured sages sang her praises. The MilkySea adorned her with a wreath of unfading flowers;Vishvakarma decked her with celestial jewels. Then she,who was in sooth the bride of Vishnu, cast herself uponhis breast, and there reclining turned her eyes upon thedelighted gods. But little pleased were the daityas, fornow were they abandoned by the goddess of prosperity.The angry daityas snatched the cup of nectar fromDhanwantan and bore it off. But Vishnu, assuming anexquisite and ravishing woman-form, deluded andfascinated them, and while they disagreed amongstthemselves he stole away the draught and brought it tothe gods, who drank deep from the cupvigorated thereby, they put the demons to flightof life. Inand drovethem down to Hell, and worshipped Vishnu with rejoicing.The sun shone clear again, the Three Worlds became oncemore prosperous, and devotion blossomed in the hearts ofevery creature.Indra, seated upon his throne, composeda hymn of praise for Lakshmi ; she, thus praised, grantedhim wishes twain. This was the choice, that never againshould she abandon the Three Worlds, nor should shein the wordsever forsake any that should sing her praiseof Indra s hymn.Whoso hears this story of the birth of Lakshmi from theMilky Sea, whosoever reads it, that goddess of goodfortune shall never leave his house for generations three;strife or misfortune may never enter where the hymn t(Lakshmi is sung.316

"Thou""Who"The Birth of GangaThe Birth of GangaThere was once a king of Ayodhya, by name Sagara.eagerly desired children, but had no issue. His elder wifewas KeshinI, the second SumatI, sister of Garuda. Withthese twain he came to Himalaya to practise ian austerepenance. When a hundred years had passed, the rishiBrigu, whom he had honoured, granted him his wish.shalt attain unparalleled renown amongst men," hesaid. "One wife of thine, KeshinI, shall bring forth a sonwho will perpetuate thy race ;the other shall give birth tosixty thousand Those sons." daughters of kings wereglad, and worshipping the rishi, they asked: "Who of usshall have one son and who many we would know."He asked their will.wishes for which boon?" hesaid, a single perpetuator of the line, or sixty thousandfamous sons, who yet shall not carry on their race ?Then KeshinI chose the single son, and Canada s sisterchose the many. Thereafter the king revered the saintwith circumambulation and obeisance and returned againto his city.In due course KeshinI bore a son, to whom was given thename of Asamanja. SumatI bore a gourd, and when itburst open the sixty thousand sons came forth ;Hethe nursesfostered them in jars of ghee until they grew up to youthand beauty. But the eldest son, the child of KeshinI,loved them not, but would cast them in the Sarayu riverand watch them sink. For this evil disposition and forthe wrongs he did to citizens and honest folk Asamanjawas banished by his father. But he had himself a sonnamed Suman, fair-spoken to all and well-beloved.When many years had passed Sagara determined tocelebrate a mighty sacrifice. The placethereof was in317

""Then"""""Myths of the Hindus & Buddhiststhe region between Himalaya and Vindhya. There thehorse was loosed, and Anshumat, a mighty chariot-fighter,followed to protectit. But it befell that a certain Vasava,assuming the form of a rakshasi, stole the horse away.Then the Brahman priests informed the king, and commanded him to slay the thief and bring back the horse,lest the sacrifice should fail and misfortune should followall concerned.Then Sagara sent forth his sixty thousand sons to seek thehorse. Search ye the whole sea-girt earth," he said,league by league, above the ground or under Thenit."those great princes ranged the earth. Finding not thehorse upon its surface, they beganto delve with hands likethunderbolts and mighty ploughshares, so that the earthcried out in pain. Great was the uproar of the serpentsand the demons that were slain then. For sixty thousandleagues they dug as if they would reach the very lowestdeep. They undermined all Jambudwlpa, so that the verygods feared and went into counsel unto Brahma. Ogreat grandsire," they said, the sons of Sagara areare slain therefor.digging out the whole earth and manyCrying that one hath stolen Sagara s horse, they arebringing havoc on creature."every Then Brahmaanswered : This entire earth is Vasudeva s consort ;heis indeed her lord, and in the form of Kapila sustains her.By his wrath the sons of Sagarawill be slain. The farsightedhave foreseen the fated digging out of earth andthe death of Sagara s sons therefore ;ye should not fear."Then having riven the entire earth and rangedit all about,the sons returned to Sagara and asked what they shoulddo, for they could not find the horse. But he commandedthem again to burrow in the earth and find the horse.cease," he said, not before."Again they318

""The Birth of Gangaplunged into the depths. There they came on theelephant Virupaksha, who bears on his head the wholeworld with its hills and forests, and when he shakes hishead that is an earthquake. Him they duly worshippedand passed on. To the south they came next, to anothermighty elephant, Mahapadma, like a mountain, bearingthe earth upon his head; in like wise they came also tothe western elephant named Saumanasa, and thence to thenorth, where is Bhadra, white as snow, bearing the earthupon his brow. Passing him by with honour, they came tothe quarter east of north ;there they beheld the eternalVasudeva in the shape of Kapila, and hard by him theysaw the horse browsing at his will. They rushed onKapila in fury, attacking him with trees and boulders,spades and ploughs, crying: "Thou art the thief; nowthou hast fallen into the hands of the sons of Sagara."But Kapila uttered a dreadful roar and flashed a burningflame upon the sons that burned them all to ashes. Nonews of this came back to Sagara.Then Sagara addressed his grandson Suman, biddinghim 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 standagainst thee, and return, accomplishingdesire."my Hecame in turn to the elephants of east and south and westand north, and each assured him of success ;at last hecame to the heap of ashes that had been his uncles ; therehe wailed with heavy heart in bitter grief. There, too,he beheld the wandering horse. He desired to performthe funeral lustrations for the uncles, but he might find nowater anywhere. Then he beheld Garuda passing throughthe air; he cried to Anshumat: "Do not lament; forthese to have been destroyedis for the good of all. The319

Myths of the Hindus & Buddhistsgreat Kapila consumed these mighty ones ;therefore thoushouldst not make for them the common offerings ofwater. But there isGanga, daughter of Himalaya ; letthat 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 completions sacrifice."thy grandfather Then Anshumat led backthe 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 agreat ruler, and at last resigned the kingdom to his sonand retired to dwell alone in the Himalayan forests; indue time he also passed away and reached Heaven. Hisson, King Dilipa, constantly pondered how to bring downGanga, that the ashes might be purified and Sagara s sonsattain to Heaven. But after thirty thousand years he, too,died, and his son Bhaglratha, a royal saint, followed him.Ere long he consigned the kingdomto the care of acounsellor and went to the Himalayan forests, performingterrible austerities for a thousand years to draw downGanga from the skies. Then Brahma was pleased by hisdevotion, and appeared before him, granting a boon. Heprayed that the ashes of the sons of Sagara should bewashed by the water of Ganga, and that a son mightspeedily be born to him. "Great is thy aim," replied thegrandsire, thou shouldst invoke Mahadeva "butto receivethe falling Ganga, for earth may not sustain her. Nonebut he who sways the trident may sustain her fall."Then for a year Bhaglratha worshipped Shiva; and he,well pleased, undertook to bear the mountain-daughter sfall, receiving the river upon his head. Then Ganga, inmighty torrent, cast herself down from Heaven on toShiva s gracious head, thinking in her pride : "320Ishall

The Birth of Ganga 3-iO

The Birth of Gangasweep away the Great God in my waters, down to thenether regions."But when Gangafell on Shiva s tangledlocks she might not even reach the earth, but wanderedthere unable to escape for many a long year. ThenBhaglratha again engaged in many hard austerities, tillShiva would set the river free ; she fell in seven streams,three to the east, three to the west, while one followed afterBhagiratha s car. The falling waters made a sound likethunder; very wonderful the earth appeared, covered withfallen and falling fishes, tortoises, and porpoises. Devas,rishis, gandharvas, and yakshas witnessed the great sightfrom their elephants and horses and self-moving chariots ;every creature marvelled at the coming down of Ganga.The presence of the shining devas and the brightness oftheir jewels lit up the sky as if with a hundred suns. Theheavens were filled with speeding porpoises and fishes likeflashes of bright lightning ;the flakes of pale foam seemedlike snow-white cranes crossing heavy autumn clouds. SoGanga now fell, directly onward, now aside, sometimes inmany narrow streams, and again in one broad torrent ; nowascending hills, then falling again into a valley. Very fairwas that vision of the water falling from Heaven toShankara s head, and from Shankara s head to earth. Allthe shining ones of Heaven and all the creatures of the earthmade haste to touch the sacred waters that wash awayall sin.Then Bhaglratha went forward on his car and Gangafollowed ;and after her came the devas and rishis, asuras,rakshasas, gandharvas and yakshas, kinnaras and nagasand apsaras, and all creatures that inhabit water wentalong with them. But as Ganga followed Bhaglratha sheflooded the sacrificial ground of the puissant Jahna, andhe was greatly angered, and in his wrath he drank upallher wondrous waters. Then the deities besought andx 321

""""Myths<fof the HindusBuddhistsprayed him to set her free, till he relented and releasedher through his ears, and again she followed Bhaglratha scar. At last she came to the mighty river Ocean andplunged into the nether regions there she laved the heap;of ashes, and the sixty thousand sons of Sagara werecleansed of every sin and attained to Heaven.Then Brahma spoke to Bhaglratha. O most puissant ofmen," he said, the sons of Sagara have now gone up toHeaven, and shall endure there so long as Ocean s watersendure on earth. Ganga shall be called thy daughter andreceive thy name. Now do thou make offerings of thissacred water for thy ancestors, Sagara and Anshumat andDilipa, and do thou thyself bathe in these waters and, freefrom every sin, ascend to Heaven, whither I now repair."And, O Rama," said Vishvamitra, I have now relatedto thee the tale of itGanga. May be well with thee. Hethat recites this history wins fame, long life, and Heaven ;he that heareth attains to length of days, and the fulfilmentof desires, and the wiping out of every sin."Manasa DemManasa Devi was thedaughter of Shiva by a beautifulmortal woman. She was no favourite of her stepmother, Bhagavatl, or Parvati, Shiva s wife ;so she tookup her abode on earth with another daughter of Shiva,named Neta. Manasa desired to receive the worship dueto goddesses; she knew that it would be easy to obtainthis if she could once secure the devotion of a verywealthy and powerful merchant-prince of Champaka Nagar,by name Chand Sadagar. For a long time she tried topersuade him but he was a stout devotee of Shiva him;self, whom he was not going to desert for a goddess ofsnakes. For Manasa was a goddess and queen of serpents.322

"Manasa DeviChand had made a beautiful garden on the outskirts ofthe city, a veritable earthly paradise, where he was used toThe firsteat the air and enjoy the flowers every evening.thing Manasa did was to send her snakes to reduce thegarden to ashes. But as Chand had received from Shivahimself the magic power of restoring the dead to life, itwas an easy matter for him to restore the garden to all itsbeauty by merely uttering the appropriate charms. Manasanext appeared to Chand in the shape of a beautiful girl, soand radiant that even the moon hid herself behindsilverythe clouds when she saw her. Chand fellmadly in lovewith her, but she would not hear a word till he promisedto bestow his magic power upon her; and when he did so,she vanished away and appeared in the sky in her ownform, and said to Chand : "This is not by chance, nor inthe course of nature. But even now worship me, and Iwill restore your Butpower."he would not hear of it.Then she destroyed the garden again. But Chand nowsent for his friendShankara, a great magician, who verysoon revived the flowers and trees and made the gardenas good as before. Then Manasa managed to killShankara by guile, and destroyed the garden a third time;and now there was no remedy. Every time one of thesemisfortunes befell Chand she whispered in his ear :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 messagein"Chand s ear, saying Even now : worship me, and all shallbe well." Chand was an obstinate man, and sad as hewas, he would not givein. On the contrary, he fitted outhis ships for a trading voyage and set forth. He wasvery successful, and was nearing home, with a load oftreasure and goods, when a storm fell on the ships.323Itis

"""Myths of the Hindus & BuddhistsChand at once prayed to BhagavatI, the wife of Shiva,and she protected his ship. Manasa, however, representedto her father that this was not fair. Is she not contentwith banishing me from Heaven, but must alsointerferewith allmy doings?"So Shiva persuaded his wife toreturn to Heaven with him. He began by swearing:"Bythe heads of your favourite sons, Ganesh andKartikkeya, you must come away at once, BhagavatI,"or"Or what? "she said."Well, never mind," he replied ; but, my dear, you shouldbe reasonable. Is it not fair that Manasa should have herown way for once ? After all, she has been very badlyneglected, and you can afford to be generous."So BhagavatI went away with Shiva, the boat sank, andChand was left in the sea. Manasa had no intention ofletting him drown, so she cast her lotus throne into thewater.But Manasa had another name, Padma, and thisalso is the name of the lotus ;so when Chand saw thatthe floating object by which he was going to save himselfwas actually ^padma he left it alone, preferring drowningto receiving any help from a thing bearing the hated nameof his enemy. But she whispered: Even now worshipme, and all will be well."Chand would have been quite willing to die; but thiswould not suit Manasa at all; she brought him ashore.Behold, he had arrived atthe city where an old friend,Chandraketu, had his home. Here he was very kindlytreated, and began to recover a little ;but very soon hediscovered that Chandraketu was a devotee of Manasa,and that her temple adjoined the house. At once hedeparted, throwing away even the garments his friend hadbestowed upon him.3 2 4

Manasa DeviHe begged some food, and going down to the river, tookhis bath. But while he was bathing Manasa sent a largemouse, who ate up his rice, so that he had nothing to eatbut some raw plantain-skins leftby some children on theThen he got service in a Brahman family asriver-bank.a reaper and thresher ;but Manasa turned his head so thathe worked quite stupidly, and his master sent him off. Itwas a very long time before he found his way back toChampaka Nagar, and he hated Manasa Devi more thanever.Now Manasa had two great friends, apsaras of Indra sheaven. They made up their minds to win overthe obstinate merchant. One was to be reborn asChand s son, the other as the daughter of Saha, a merchant of Nichhani Nagar and an acquaintance of Chand s.When Chand reached home he found his wife had presented him with a beautiful son ;and when the timecame for his marriage there was no one so beautifulor so wealthy as Behula, the daughter of Saha. Herface was like an open lotus, her hair fell to her ankles,and the tips of it ended in the fairest curls ;she had theeyes of a deer and the voice of a nightingale, and shecould dance better than any dancing girl in the wholecity of Champaka Nagar.that Chand sUnfortunately, the astrologers predictedson, whose name was Lakshmindara, would die of thebite of a snake on the night of his marriage. All thistime, of course, the two apsaras had forgotten theirdivine nature, and only thought themselves ordinarymortals very much in love also ; they were both devotedto the service of Manasa Devi. Chand s wife would notallow the marriage to be postponed, so Chand had to goon with the preparations, though he was quite sure that325

Myths of the Hindus & BuddhistsManasa was going to have her own way in the matter.However, he had a steel house built, taking care that therewere 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 aroundit, and every one knows that these creatures are deadlyenemies of snakes. Besides this, charms and antidotesand snake-poisons were strewn in every corner.But Manasa appeared to the craftsman who built the houseand threatened to kill himself and all his familyif hewould not make a tiny hole in the steel wall. He wasvery unwilling to do it, for he said he could not betray hisemployer at last he gave in from sheer ;fright, and madea hole the size of a hair, hiding the opening with a littlepowdered charcoal.Then the marriage day came, and many were the evilomens the ; bridegroom s crown fell off his head, the poleof the marriage pavilion broke, Behula accidentally wipedoff the marriage mark from her own forehead after theceremony as if she had already become a widow.At last the ceremonies were all over, and Lakshmindaraand Behula were left alone in the steel house. Behula hidher face in her hands, and was much too shy to look ather husband, or let him embrace her; and he was so tiredby the long fasting and ceremonies of the marriage thatBehula was just as tired, but she sat nearhe fell asleep.the bed and watched, for it seemed to her too goodtrue that such a lovely thing as Lakshmindara could beto bereally her husband he seemed;to her like an enshrinedgod. Suddenly she saw an opening appear in the steelwall, and a great snake glided in; for some of Manasa ssnakes had the power of squeezing themselves into thetiniest space and expanding again at will. But Behula326

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"AdoredManasa Devioffered the snake some milk, and while it was drinkingshe slipped a noose over its head and made it fast. Thesame thing happened with two more snakes. Then Behulagrew so heavy she could not keep awake she sat on the;bed and her eyes closed, opening every now and then witha start to watch the hole in the wall. At last she fellasleep altogether, stretched across Lakshmindara s feet.Then there crept in the serpent Kal-nagim, the same whohad destroyed Chand s pleasure-garden, and bit the sleepingbridegroom; he cried out to Behula, and she woketime to see the snake going out by the hole in thejust inwall.In the morning Lakshmindara s mother came to the bridalchamberand found him dead, while Behula lay sobbingby his side. Every one blamed Behula, for they did notbelieve a snake could have entered the steel house, andaccused her of witchcraft; but presently they saw thethree snakes tied up, and then they knew that the bridegroom had died of snake-bite. But Behula did not attendto what they said, for she was wishing that at least shehad not refused her husband s first and last request whenshe had been too shy to let him embrace her.It was the custom when anyone died of snake-bite thatthe body should not be burnt, but set afloat on a raft, inthe hope, perhaps, that some skilful physician or snakecharmermight find the body and restore it to life. Butwhen the raft was ready Behula sat down beside the bodyand said she would not leave it till the body was restoredto life. But no one really believed that such a thing couldhappen, and they thought Behula was quite mad. Everyone tried to dissuade her, but she only said to her motherin-law:mother, the lamp is still burning in ourbridal-chamber. Do not weep any more, but go and close3 2 7

Myths of the Hindus & Buddhiststhe door of the room, and know that as long as the lampburns I shall stillhope that my lord maybe restored to life."So there was no help for it; but Behula floated away, andvery soon Champaka Nagar was out of sight. But whenshe passed by her father s house her five brothers werewaiting, and they tried to persuade her to leave the deadwanted tobody, saying that though she was a widow theyhave her back, and they would take every care of her andmake her very happy. But she said she could not bear theidea of living without her husband, and she would ratherstay even with his dead body than go anywhere else. Soshe floated away far down the river. It was not very longbefore the body began to swell and decay;still Behulaprotected and it, the sight of this inevitable change madeher quite unconscious of her own sufferings.She floatedpast village after village, and every one thought she wasmad. She prayedallday to Manasa Devi, and though shedid not restore the body to life, still the goddess protectedit from storms and crocodiles, and sustained Behula withstrength and courage.Behula was quite resigned ;she felt a more than humanpowerin herself. She seemed to know that so much faithand love could not be in vain. Sometimes she saw visionsof devils who tried to frighten her, sometimes she sawvisions of angels who tempted her to a life of comfort andsafety but she sat ; quitestill and indifferent ;she went onpraying for the life of her husband.At last six months went by, and the raft touched groundjust where Manasa s friend Neta lived by the river-side.She was washing clothes, but Behula could see by the gloryabout her head that she was no mortal woman. A beautiful littleboy was playing near her and spoilingall herwork ;suddenly she caught hold of the child and strangled

"Manasa Devihim, and laid the body down beside her and went on withher work. But when the sun set and her work was done,she sprinkled a few drops of water over him, and he wokeup and smiled as if he had just been to sleep.Then Behulalanded and fell at the washerwoman s feet. Neta carriedher up to Heaven to see if the gods might be moved togrant her prayer. They asked her to dance, and shepleased them so much that they promised her to bring herhusband back to life and to restore all Chand s losses.But Manasa Devi did not agree to this until Behula undertook to convert her father-in-law and persuade him tohonour and worship the goddess. Behula promised.Then Behula and Lakshmindara set out on their way home.After a long time they came to her father s house, and theystopped to visit her father and mother. But they wouldnot stay, and set out the same day for Champaka Nagar.She would not go home, however, until she had fulfilledher promise to Manasa Devi. The first people she sawwere her own sisters-in-law, who had come to the riverbankto fetch water. She had disguised herself as a poorand she had in her hand a beautiful fan on whichsweeper,she had the likeness of every one in the Chand family depicted.She showed the fan to the sisters, and told them hername was Behula, a sweeper-girl, daughter of Saha, asweeper, and wife of Lakshmindara, son of the sweeperChand. The sisters ran home to show the fan to their mother,and told her its price was a lac of rupees. Sanakawas very much surprised, but she thought of the lamp inthe steel house, and when she ran to the bridal-chamberthat had been shut tight for a year, behold the lamp wasstill burning. Then she ran on to the river-side, and therewas her son with Behula. But Behula said : Dear mother,here isyour son ;but we cannot come home till my father-3 2 9

Myth s of the Hindus P Buddhistsin-law agrees to worship Manasa Devi; that iswhy Ibrought you here by a trick."Chand was not able to resist any longer; Manasa Devihad conquered. He worshipped her on the eleventh dayof the waning moon in the very same month. It is truethat he offered flowers with his left hand, and turned awayhis face from the image of Manasa ; but, for all that, shewas satisfied, and bestowed on him wealth and prosperityand happiness, and she restored his friend Shankara to life.Ever since then Manasa Devi s claim to the worship ofmortals has been freely admitted.Note on Manasa DemThis legend of Manasa Devi, the goddess of snakes, whomust be as old as theMykenean stratum in Asiatic culture,reflects the conflict between the religion of Shiva and thatof feminine local deities in Bengal. Afterwards Manasaor Padma was recognized as a form of Shakti (doesit notsay in the Mahabharata that all that is feminine is a partthe Shaivas. Sheof Uma ?),and her worship accepted byis a phase of the mother-divinity who for so many woris nearer and dearer than the far-off and imshipperspersonal Shiva, though even he, in these popular legends,is treated as one of the Olympians with quite a humancharacter."In the month of Shravana [July- August],"writes BabuDinesh Chandra Sen, "thevillages of Lower Bengalpresent a unique scene. This is the time when ManasaDevi isworshipped. Hundreds of men in Sylhet,Backergunge, and other districts throng to the river-sideto recite the songs of Behula. The vigorous boat-racesattending the festivity and the enthusiasm that characterizes the recitation of these songs cannot but strike an330

""The ElephantftPCrocodileobserver with an idea of their vast influence over themasses. There are sometimes a hundred oars in each ofthe long narrow boats, the rowers singing in loud chorus asthey pull them with all their might. The boats move withthe speed of an arrow, even flying past the river steamers.These festivities of Manasa Puja sometimes occupy a wholemonth . . . how widespreadis the popularity of thesesongs in Bengal may be imagined from the fact that thebirthplace of Chand Sadagar is claimed by no less thannine districts and by the fact that the Manasa Mangal,or Story of Manasa, has been told in as many as sixtyversions by poets whose names are known, dating fromthe twelfth century onward to the present day.It must be remembered," adds Dinesh Babu, "thatin acountry where women commonly courted death on theirhusband s funeral pyre this story of Behula may beregarded as the poet s natural tribute at the feet of theirideal."The Elephant and CrocodileThere dwelt a royal elephant on the slopes of Triple Peak,wandered through the forests with his herd of wives.Fevered with the juice exuding from his temples, heplunged one day into a lake to quench his thirst ;afterdrinking deep, he took water in his trunk and gave it tolis wives and children. But just then an angry crocodileattacked him, and the two struggled for an endless time,each striving to draw the other toward himself. Piteouslythe elephants trumpeted from the bank, but they couldnot help.At last the royal elephant grew weak, but thecrocodile was not yet weary, for he was at home in hisown element.Then the royal elephant prayed ardently and with devotion

""Myths of the Hindus ^P Buddhiststo the Adorable, the Supreme Being; at once cameVishnu, seated upon Garuda, attended by the devas.He drew forth the crocodile and severed its neck with acast of his discus, and so saved the royal elephant.This was the working out of an old curse ;the elephantwas a gandharva who in another life had cursed a rishiwho disturbed him at play. That rishi was the crocodile.By another rishi s curse the gandharva had become anelephant.The elephant of the story stands for the typical humansoul of our age, excited by desires ; given over too muchto sensual pleasure, the demon would have carried himaway, he knew not where. There was no salvation forhim until he called on Vishnu, who speedily saves allthose who call upon him with devotion.Nachiketas and YamaThere was a cowherd of the name of Vajashrava;desiring a gift from the gods, he made offerings of all heowned. But the kine he had were old, yielding no milkand worthless; not such as might buy the worshippera place in Heaven. Vajashrava had a son; he wouldhave his father make a worthier offering.To his sire he"Tospoke: which god wilt thou offer me?" "ToDeath Igive thee."Nachiketas thought: I shall be neither the first nor lastthat fares to Yama. Yet what will he do with me?It shall be with me as with others; like grass a mandecays, like grass he springeth up So Nachiketasagain."went his way to Death s wide home, and waited therethree days for Death was on a ; journey. When Deathreturned his servants said : A Brahman guest burns likea fire ;Nachiketas waits three days unwelcomed ;do thou33 2

mamYaraa and Nachikeias 332

"""Nachiketas ^f Yamasoothe him with an offering of water, for allis lost to himin whose abode a Brahman waits unfed."Then Death spake to Nachiketas: "Since thou, anhonoured guest, hast waited inmy house three daysunfed, ask of me three boons in return, and I shall grantthem." Then first he prayed: Grant to my father peaceand to know and welcome me when I return." Deathanswered :Be it so."Nachiketas asked again:"In Heaven-world the folkare quit of thee ; there is neither hunger, nor eld, nor fearof death. Reveal to me the sacred fire that leads toHeaven." Then Death described the sacred fire whatstones for its altar, and how disposed ;and Nachiketassaid it over, learning the lesson taught by Death. Deathspoke again : I grant thee, furthermore, that this sacredfire be known for ever by thy name ; thine is the fire thatleads to Heaven, thy second boon."Nachiketas asked again:"Thegreat mystery of whatcometh after death; he is, some say; others say, he is nomore. This great doubt I ask thee to resolve." Deathreplied: "Even*the gods of old knew not this; thisis a matter hard to be learnt; ask me, O Nachiketas, anyother boon, though it be a hundred sons, or untold wealth,or broad lands, or length of [days. All that a man candesire shall be thine, kingship, wealth, the fairest songstresses of Indra s heaven; only ask not of death."Nachiketas answered: "These be matters of a day anddestroy the fiery energy of men; thine be the wealth,thine the dance and song. What avails wealth whenasthou dost appear? How shall a man delight in life,however long, when he has beheld the bliss of those whoperish not? This doubt of the Great Hereafter I ask theeto resolve; no other boon I ask."533

"""""For""Mythsoi the Hindus & BuddhistsDeath replied: "Dutyis one, delight another; thesetwain draw a man in diverse paths. Well is it for himthat chooses duty; he goes astray who seeks delight.These twain, wisdom and folly, point to diverse ends.Well has Nachiketas spoken, seeking wisdom, notgoaded by desires. Even the learned abide in delusion,blind led by the blind; while to the fool isnaughtrevealed. This world, and no other, he thinketh; andso cometh again and again into my power.But he is great who tells of the One, of whom the manymay never hear, whom the many, though they hear, maynot know; a marvel is he who knoweth the Brahman.Untold is he, no path leads to him.Having heard and well grasped him with insight,attaining to that subtle One, a mortal is gladdened andrejoices for good cause. Wide is the gate for Nachiketas,methinks."Nachiketas answered :Other than good, other than evil, other than formless orthan forms, other than past or future declare thou That."Death resumed:That goal of sacred wisdom, of goodly works and faith,is Oml This word is Brahman, the supreme. He whodoth comprehend this word, whatsoever he desires is his.that Singer is not born, nor does he ever die. Hecame not anywhence, nor anything was he. Unborn, eternal,everlasting, ancient ;unslain is he, though the body be slain.If the slayer thinks he slays, or the slain deems he isslain, they err; That neither slayeth nor is slain.Smaller than small, greater than great, that Self indwellsin every creature s heart."Sitting, he travels far; lying, he speedeth everywhere;who knoweth him hath no more grief.334

"ThisThe Storyof Kacha ^f DevayaiuSelf is not obtainable by explanation, nor by intellection, nor by much hearkening to scripture; whom hechooses, to him That is revealed. But he that knoweththat all things are Self, for him what grief, what delusionlingers, knowing all things are That One?"When all desires that linger in the heart are drivenforth, then mortal is made immortal, he becomethBrahman."Whenevery knot of the heart is loose then doth he winimmortal Being. Thus far the teaching."Thus having learnt the wisdom taught by Death, andfinding Brahman, Nachiketas was freed from death. Soverily shall he be free who knoweth that Supreme Self.The Story of Kacha and Dew ay dmMany were the battles of old between the gods anddemons, for each desired the sovereignty and fullpossession of the three worlds. The devas appointedBrihaspati as their priest, master of sacrificial rites ;theasuras, Ushanas. Between these two great Brahmansthere was fierce rivalry, for all those demons that wereslain in battle with the gods were brought to life byUshanas, and fought again another day. Many also werethe gods slain by the demons ;but Brihaspati knew not thescience of bringing to life as Ushanas knew it, thereforethe gods were greatly grieved. They went, therefore, toBrihaspati s son Kacha and asked him to render them agreat service, to become the disciple of Ushanas and learnthe secret of bringing to life. "Then shalt thou share withThou mayst easily do this,us in the sacrificial offerings.since thou art younger than Ushanas, and it is thereforemeet that thou shouldst serve him. Thou mayst alsoserve his daughter DevayanI, and win the favour of335

"So"Mythsof the Hindus & Buddhistsboth. From Devayani thou shall surely win that know-said bethey.it,"answered Kacha, and wentledge,"his way.To Ushanas he said: "Receive me as Ithy disciple.amthe son of Brihaspati, and my name is Kacha. Be thoumy master, and I shall practiserestraint for a thousandUshanas welcomed him, and the vow was made.years."Then Kacha began to win the favour of Ushanas andDevayani. He was young, and sang and played ondivers instruments; and she, who was also young, jvasnot hard to please.He gave her flowers and fruits anddid her service. She, too, with songs and pleasantmanners served him. Thus passedfive hundred years,half of the time appointedin the vow.Then Kacha s purpose became known to the demons, andthey slew him in wrath in a lonely part of the forest, wherehe was tending his master s cows. They cut his body inmany pieces and gave it to the wolves and jackals.came the cows returned to the fold alone. ThentwilightWhenDevayani said to her father: "The sun has set, the eveningfire is lit, the cattle have returned alone. Kacha has notcome; he is either lost or dead. And, O father, I willnot live without him." Then Ushanas said : I will bringhim to life by saying:Let him come, 5and summonedhim. At once Kacha appeared before his master, tearingthe bodies of the wolves that had devoured him. WhenDevayani asked him what had hindered his return, heanswered that the asuras had fallen upon him in theforest and givenhis body to the wolves and jackals;"but brought to life by the summons of Ushanas, I standbefore you none the less."Again it befell that Kacha was in the forest, seeflowers desired by Devayani, and the demons found hini33 6

""How,"Be"MemoryThe Storyof Kacha & Devayamand slew him, and grinding his body into paste, they mixedit with the waters of the ocean. As before, Devayam toldher father that Kacha had not returned, and Ushanassummoned him, so that he appeared whole and related allthat had befallen.A third time he was slain, and the asuras burnt his fleshand bones to ashes and mixed the ashes with the winethat Ushanas drank, for in those days the Brahmans yetdrank wine. Then Devayam said to her father again:"O father, Kacha has gone to gather flowers, but hecomes not back. Surelyhe is lost or dead. I will notlive without him!" Ushanas answered: "Omy 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, heis slain again and again? O Devayam, do not grieve,do not cry.Thou shouldst not sorrow for a mortal, foithou art daily worshipped by the gods."But Devayanianswered: "Whyshould I not grieve for the son ofBrihaspati, who is an ocean of ascetic virtue ? Kacha wasthe son and grandson of a rishi. He, too, kept the ruleof self-restraint, and was ever alert and skilful. I willstarve and follow him. Fair was Kacha and dear tome."Then Ushanas was grieved and cried out against theasuras, who slew a disciple under his protection ;and atDevayani s prayer he began to summon Kacha back fromthe jaws of death. But he answered feebly from withinhis master s stomach: gentle unto me, O master; Iam Kacha that serveth thee. Consider me as thine ownson." Ushanas said : O Brahman, earnest thou intomy stomach ? Forsooth, I shall desert the asuras and jointhe gods Kacha answered !:is mine and allthe virtue of my discipline, but I suffer intolerable pain.Y 337

""Ye"Hear""Mythsof the Hindus @f BuddhistsSlain by the asuras and burnt to ashes,I was mixed withthy wine.""Then Ushanas said to Devayan! What can I do for:thee, for it isby my death that Kacha can have back hislife ? He is within me, and may not come forth withoutthe tearing of my stomach. 55 She answered : Eitherevil is alike to me. If Kacha dies, I will not live ;and ifthou 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 restoremylife in turn." Then Kacha came forth from themaster s stomach like the full moon in the evening; andseeing his teacher lying lifeless, he revived him by thescience he had received and worshipped him, callinghimfather and mother as the giver of knowledge. ThereafterUshanas decreed that no Brahman ever should drink wine.Also he summoned the asuras, and announced to them :foolish demons, know that Kacha has attained hiswill. Henceforth he shall dwell with me. He who haslearnt the science of Bringing-to-life is even as Brahmanhimself."The demons were astonished, and departed totheir homes; but Kacha stayed with the master for athousand years until the time came for him toreturn tothe gods. He received permission from Ushanas todepart but ; Devayani, seeing him about to go, said tohim : me ;remember my affection to thee duringthy vow of self-restraint; now the time thereof is ended,do thou set thy love on me and take my hand accordingto the sacred rites." But Kacha answered :Behold, Ihonour thee as much as, nay more than, even thy father ;dearer than life thou art, my master s daughter. Yet thoushouldst not say these words to me." She answered again:338

"""TemptNote on Kacha ^f DevayanI"Thou art likewise my father s teacher s son, and I musthonour thee. Recollect my affection when the asuras hadslain thee. I am altogether thine ;do not abandon me without a fault." Kacha replied: me not to sin ;begentle unto me, thou of fair brows. Where thou hast beenin the body of the sage, there have I also been : thou artmy sister. Therefore speak not thus. Happy days wehave spent together, thou slender-waisted ; grant me leaveto go to my home now, and thy blessing that my journeymay be safe. Think of me as one who would not sin."Then DevayanI cursed him : Since thou refusest me, thyknowledgeKacha answered :artshall be fruitless."Ihave refused thee only because thoumy master s daughter and my sister, not for any fault.Curse me if thou must, Ithough deserve it not. But thouspeakest from passion, not for duty s sake, and thy wishshall fail. Behold also, no rishi s son shall wed with thee.Thou sayest that my knowledge shall bear no fruit; beit so, but in him it shall bear fruit to whom I shallThen Kacha took his way to the dwellingsimpart it."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:thyfame shall never die."Thus far the tale of Kacha and DevayanI.Note on Kacha and DevayanIEven the planets must sooner or later have shared in thegeneral process of the spiritualizing of stellar myths, anda significant instance seems to be the story of DevayanIand Kacha, from the opening volume of the Mahabharata.Here it would appear that we have a very ancient fragment, for as a poetic episode the story stands loosely339

Myths of the Hindus ^f Buddhistsconnected with an archaic genealogical relation notunlike the Semitic account of Sara and Hagarin whichappear mixed marriages between Brahmans and Kshatriyas,polygamy, and the matriarchal custom and ideal ofproposals made by a woman held binding upon the man.All these features of the legend are feltby the final editorto be highly anomalous, and time and words are inartisticallyspent in arguments for their justification bythe characters involved. But this is a very commonfeature in the dressing-up of old tales to take a place innew productions, and the arguments only confirm theperfectnaturalness of the incidents when first related. HowDevayanI, the daughter of the planet Shukra, 1of Brahmanrank, became the ancestress of certain royal or asuraprinces and tribes, and how the king whom she weddedwas also the progenitor of three other purely asura races,or dynasties these things may have been the treasuredpedigrees of families and clans. From a national pointof view itmay have been binding on the annalist toinclude them in every version of the epic chronicles. Asa poet, however, the point that interested the last editorof the Mahabharata was a matter that also interests usa romance that occurred to DevayanI in her youth, andstamped her as a daughter of the planetary order, thoughwedded to a king.The mythos comes down from that age when there wereconstant struggles for supremacy between the gods (devas)and the demons (asuras). Who were these asuras ? Werethey long-established inhabitants of India, or were theynew invaders from the North-West? They are notclassed with the aboriginal tribes, it is to be marked, or1I.e., Venus, masculine in Hindu astrology. Also named Ushanas,as above.340

"Note on Kacha & Devayanlreferred to as Dasyus or slaves. There still remain inthe country certain ancient metal-working communitieswho may represent these asuras in blood, as they certainlydo in name. And the name of Assyria is an abidingwitness to the possibilityof their alien origin. In anycase it would appear as an accepted fact, from the story ofDevayani, that the asuras were proficients in magic. Itis told that they obtained a Brahman to act as theirsacrificial priest,who was in some vague way an embodiment of Shukra, the planet Venus. The gods, on theother hand meaning perhaps the Aryans, who werewere served in the same capacity by aSanskrit-speakingBrahman representing the influence and power of Brihaspati,or Jupiter.The planetary allusions in these names areconfirmed by the reproachful statement of the gods that"Shukraalways protects the asuras, and never protectsus, their opponents."No one could grumble that thearchbishop of a rival people did not protect them. Butthe complaint that a divinity worshipped by both sides shedprotecting influences on one alone is not unreasonable.What were the original fragments from which this storywas drawn ? Was the whole thing a genealogical record,on the inclusion of which in a national history certaintribes and clans had a right to insist? And is the wholeincident of Devayanl and Kacha a sheer invention of thelatest editor to explain what had in his time become theanomalous tradition of the marriage of Devayanl, daughterof a Brahman, to Yayati, of the royal caste ? Itmay beso.And yet as against this we have that statement, solike a genuine echo from the past, that there were informer times frequent contests between gods and demonsfor the possession of the whole Three Worlds." Inbringing about the highlydovetailed condition of the

Mythsof the Hindus & Buddhistsstory as it now stands we maybe sure that the latestpoet has had a large hand, but in all probability the partsthemselves, 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 outragedas our own by the unwomanly insistence of Devayam onthe acceptance of her hand by Kacha. But, as a matter offact, the tale probably came down to him, as to us, fromthe age of the Matriarchate, when it was the proper thingfor a man to become a member of his wife s kindred ; andDevayam, in the first inception of her romance, may nothave striven to make Kacha her husband so much as topledge him to remain amongst the asuras. Even in thisshe was prompted, we may suppose, more by the desire ofpreserving the magical knowledge of her people frombetrayal 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 theearliest version, by the idea that this is the last andsupreme temptation that confronts his mission. His oneduty is, in his own eyes, to fulfil the task as he undertookit in his youth, namely, to leave the demons and return tothe gods to impart to them the knowledge they sent himout to win. And finally, the story in this its completedpresentment bears more than a trace of that poetizing otthe planetary influences of which the ancient art ot astrologymay be regarded as the perfected blossom and fruit.Pururavas and UrvashiThere was a king by name Pururavas. Hunting one dayin the Himalayas, he heard a cry for help two ; apsaras hadbeen carried off by rakshasas from a pleasure-party in theflowery woods. Pururavas pursued and rescued them ; they342

""There""""Pururavas @f Urvashiwere Urvashi and her friend Chitralekha. He prayedUrvashi for her love ;she granted it, with this condition :"Thoushalt not let me see thee naked."Long she dwelt with him, and time came when she wouldbe a mother. But the gandharvas, who are the friendsand companions of the apsaras, missed their fellow, andthey said together: It is long, indeed, that Urvashidwells with men; find out a way to bring her back."They were agreed upon a way to bring her back. Shehad a ewe with two small lambs, dear pets of hers, tiedto her bed. While yet Pururavas lay beside his darlingthe"gandharvas carried oft a lamb. Alas ! she cried,they have carried off my pet as though no hero and noman was with me." Then they carried off the second,and Urvashi made the same complaint.Pururavas thought:How can that be a place without ahero and without a man where I am found ?Naked, hesprang up in chase ;too long he thoughtit needed to puton a garment. Then the gandharvas filled the sky withlightning and Urvashi saw him, clear as day; and, indeed,at once she vanished.The sorry king wandered all over Hindustan wailing forhis darling.At last he reached a lake called Anyataplaksha.There he saw a flock of swans ; they were theapsaras, with Urvashi, but Pururavas did not knowthem. She said :is he with whom I dwelt." Theapsaras said together: "Let us reveal ourselves," and,"So be it," they said again. Then Pururavas sawUrvashi and prayed her sorely:"O dear wife, stay andhear me.and mine shallUnspoken secrets that are yoursyield no joy; stay then, and let us talk together."But*Urvashi answered : What have I to do to speak withthee ? I have departed like the first of dawns. Go home343

"When"""Do"""Here"ThenMythsof the Hindus & Buddhistsagain, Pururavas. I am like the very wind and hard tobind. Thou didst break the covenant between us ; go tothy home again, for am I hard to win."Then Pururavas grieved and cried shall :thyfriend and fellow rush away this day, upon the farthestjourney bent, never returning death will;he seek, andthe fierce wolves shall have him."Urvashl answered : not die, Pururavas ;do not rush!away Let not the cruel wolves devour thee ! Takeit not to heart, for lo ! there may not be friendship withany woman ;women s hearts are as hyenas Go to . thyhome again."But a memory came into her mind ofher life with him, and a little she relented ;she said toPururavas : Come, then, on the last night of the yearfrom now ;then shalt thou stay with me one night, andby 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 Urvashl to him. She said:morning dawns the gandharvas will offer thee aboon, and thou must make thychoice." "Choose thoufor me," he said, and she replied:Say, Let me be one ofyour very selves."When morning came, Let me be one of your very selves,"he said. But they answered : Forsooth the sacred fire burnsus.""not upon earth which could make a man as one ofThey gave him fire in a dish and said : Sacrifice therewith,and thou shalt become a gandharva like ourselves." Hetook the fire, and took his son, and went his way. He setdown the fire in the forest, and went with the boy to hisown home. When he returned, am I back," hesaid ;but lo ! the fire had vanished. What had been thefire was an Asvattha tree; and what the dish, a Shami344

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"may"MakeSavitritree. Then he sought the gandharvas again. Theycounselled him :fire with an upper stick of theAsvattha tree, and a lower stick of the Shami ;the firethereof shall be the veryfire thou didst receive from us."Then Pururavas made fire with sticks of the Asvattha andthe Shami, and making offerings therewith, he was madeone of the gandharvas and dwelt with UrvashI evermore.SavitriYudhishthira questioned Markandeyaif he had everseen or heard of any noble lady like to Draupadl sdaughter.Markandeya answered :There was a king named Lord-of-Horses ;he wasvirtuous, generous, brave, and well-beloved. It grievedhim much that he had no child. Therefore he observedhard vows and followed the rule of hermits. Foreighteen years he made daily offerings to Fire, recitedmantras in praise of Savitri, and ate a frugal mealat the sixth hour. Then at last Savitri was pleasedand revealed herself to him in visible form within thesacrificial fire. "I am well pleased,"she said, "withthy asceticism, thy well-kept vows, thy veneration."great king, whatever boon thou wilt."the king,Goddess,"Ask,saidsons be born to me worthy of my race, forthe Brahmans tell me much merit lies in children. Ifthou art pleased with me, I ask this boon." Savitri replied :"Oking, knowing thy wish, I have spoken already withBrahma that thou shouldst have sons. Through hisfavour there shall be born to thee a glorious daughter.Thou shouldst not answer again: this is the grandsire sgift, who is well pleased with thy devotion." The kingbowed down and prayed."So be it,"he said, and Savitri345

"""Myths of the Hindus & Buddhistsvanished. It was not long before his queen bore him ashining girl with lotus eyes. Forasmuch as she was thegift of the goddess Savitri, the wife of Brahma, she wasnamed Savitri with all due ceremony, and she grew ingrace and loveliness like unto Shrl herself. Like a goldenimage the "people thought her, saying A : goddess hascome amongstus." But none dared wed that lady ofthe lotus eyes, for the radiant splendour and the ardentspirit that were in her daunted every suitor.One holiday, after her service of the gods, she camebefore her father with an offering of flowers. Shetouched his feet, and stood at his side with foldedhands. Then the king was sad, seeing his daughter ofmarriageable age and yet unwooed. He said to her:My daughter, the time for thy bestowal has come; yetnone seek thee. Do thou, therefore, choose for thyself ahusband who shall be thy equal. Choose whom thouwilt ; I shall reflect and give thee unto him, for a fatherthat giveth not his daughter is disgraced. Act thoutherefore so that we maynot meet with thecensure ofthe gods."Then Savitrl meekly bowed to her father s feet and wentforth with her attendants. Mounting a royal car shevisited the forest hermitages of the sages. Worshippingthe feet of those revered saints, she roamed throughallthe forests till she found her lord.One day when her father sat in open court, conversingwith the counsellors, Savitrl returned, and, seeing herfather seated beside the rishi Narada, bowed to his feetand greeted him. Then Narada said: "Whydost thoudelay to wed thy who girl, is of marriageable age ? Theking replied : It was for this that she went forth, andeven now she returns. Hear whom she has chosen for her346

"The"""He"husband."her to relate allSavitrlSo saying, he turned to Savitrl, commandingthat had befallen her.Standing with folded hands before the king and sage, sheanswered : There was a virtuous king of the Shalwas,Dyumatsenaby name. He grew blind then an;ancient foewrested the kingdom from his hands, and he, with his wifeand little child, went forth into the woods, where hepractised the austerities appropriate to the hermit life.The child, his son, grew up in that forest hermitage. Heisworthy to be my husband ;him have I accepted in myheart as lord."Then Narada exclaimed :Greatly amiss has Savitrldone in taking tor her lord this boy, whose name isSatyavan albeit I know him; well, and he excels in allgood qualities. Even as a child he took delight in horsesand 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:"Inenergy he is like the sun, in wisdom like Brihaspati,brave like the king of gods, forgiving as the earth herself. Eke he is liberal, truthful, and fair to look upon ?Then the "king inquired again Tell me now what are:his faults." Narada answered : hath one defectthat overwhelms all his virtues, and that fault is irremediable. It is fated that he will die within a year."Then the king addressed his "daughter Do : thou, OSavitrl, fair girl,choose for thyself another lord ;for thouhast heard the words of Narada." But Savitrl answered :die can fall but once ;a daughter can only once begiven away ;once only mayit 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 not347

""Mythsof the Hindus & Buddhiststhereof." :choose twice. A thingis first thought of in the heart,then it is spoken, then it is done ; my mind is witnessThy daughter sThen Narada said to the king"heart is unwavering ; she may not be turned from the rightway. Moreover, none excelleth Satyavan in virtue ;themarriage has my Theapproval." king, with folded hands,answered again: Whatsoever thou dost command is tobe done." Narada said "again May : peace attend the giftof Savitri. I shall now go on my ways ;be it well withall and;therewith he ascended again to Heaven.On an auspicious day King Lord-of- Horses with Savitrlfared to the hermitage of Dyumatsena. Entering on foot,he found the royal sage seated in contemplation beneath anoble tree ;him the king reverenced duly, with presentsmeet for holy men, and announced the purpose of hisvisit. Dyumatsena answered "But how may : thydaughter, delicately nurtured, lead this hard forest lifewith us, practising austerity and following the rule ofhermits?" The king replied:"Thou shouldst notspeak such words to us ;for my daughter knoweth, likemyself, that happiness and sorrow come and go, andneither endures. Thou shouldst not disregard my offer."It was arranged accordingly, and in the presence of thetwice-born sages of the forest hermitages Savitrl wasgiven to Satyavan. When her father had departed shelaid aside her jewels and garbed herself in bark andbrown. She delighted allby her gentleness and selfdenial,her generosity and sweet speech. But the wordsof Narada were ever present in her mind.At length the hour appointed for the death of Satyavanapproached; when he had but four days more to liveSavitri fasted day and night, observing the penance of"Three Nights." By the third day Savitrl was faint and348

""Savitriweak, and she spent the last unhappy night in miserablereflections on her husband s coming death. In themorning she fulfilled the usual rites, and came to standbefore the Brahmans and her husband s father and mother,and they for her helping prayed that she might neverbe a widow.Satyavan went out into the woods with axe in hand,home wood for the sacrificialsuspecting nothing, to bringfire. Savitri prayed to go with him, and he consented, ifhis parents] also permitted it. She prayed them sweetlyto allow it, saying that she could not bear to stay behindand that she desired exceedingly to see the blossomingtrees.Dyumatsena gave her "leave, saying Since:Savitri was given by her father to be my daughter-in-lawI cannot remember that she has asked for anythingat all.Now, therefore, let her prayer be granted. But do not,"he added, hinder Satyavan s sacred labour."So Savitri departed with her lord, seeming to smile, butheavy-hearted ; for, remembering Narada s words, shepictured him already dead. With half her heart shemourned, expectant of his end ;with half she answeredhim with smiles, as they passed beside the sacred streamsand goodly trees. Presently he fell to work, and as hehewed at the branches of a mighty tree he grew sick andfaint, and came to his wife complaining that his headwas racked with darting pains and that he would sleepawhile. Savitri sat on the ground and laid his head uponher lap; that was the appointed time of Satyavan s death.Immediately Savitri beheld a shining ruddy deity, darkand red of eye and terrible to look upon he bore a noose;in his hand. He stood anH gazed at Satyavan. ThenSavitri rose and asked him humbly who he might be andwhat he sought to do. I am Yama, Lord of Death,"349

"Whither"Thou"Mythsof the Hindus & Buddhistshe answered, "and I have come for Satyavan, whoseappointed span of life is So ended."saying, Yama drewforth the soul from Satyavan s body, bound in the noose,and altogether helpless; therewith he departed towardthe south, leaving the body cold and lifeless.Savitri followed close ;but Yama said :Desist, OSavitri. Return, perform thy husband s funeral rites.Thou mayst come no farther." But she answered :my lord is brought or goeth of his own willI shall follow ;this is the lasting law. The way is opento me because of my obedience and virtue. Lo, the wisehave said that friendship is seven-paced. Relying onfriendship thus contracted, I shall say thee somewhatmore. Thou dost order me to follow another rule thanthat of wife;ing not the domestic rule.thou wouldst make of me a widow, followBut the four rules are for thosewho have not attained their purpose, true religiousmerit. It is otherwise with me ;for I have reachedthe truth by fulfilment of the dutyof a wife alone.It needs not to make of me a widow." Yama replied:sayest well, and well thou pleasest me. Ask nowa boon, whatsoever thou wilt, except thy husband s life."She prayed that Dyumatsena should regain his sight andhealth, and Yama grantedit. Still Savitri would notreturn, saying that she would follow still her lord, and,besides, that friendship with the virtuous must ever beargood fruit. Yama admitted the truth of this, and grantedher another boon ; she asked that her father should regainhis kingdom. Yama gave his promise that it shouldbe accomplished, and commanded Savitri to return. Stillshe refused, and spoke of the duty of the great and goodto protect and aid all those who seek their help. Yamathen granted her a third boen, that her father should have350

"why"and"O""Savitria hundred sons. Still Savitri persisted."Thou art calledthe Lord of Justice,"she said, men ever trust therighteous ;for it is goodness of heart alone that inspireththe confidence of every creature."When Yama grantedanother boon, save and except the life of Satyavan,Savitri prayed for a hundred sons born of herself andSatyavan. Yama replied:"Thou shalt, O lady, obtaina hundred sons, renowned and mighty, giving thee greatdelight. But thou hast come too far ;now I pray thee toreturn."But she again praised the righteous.It is therighteous,"she said, "whosupport the earth by theiraustere life; they protectall."Again Yama was propitiated by Savitri s edifying words, and he granted anotherboon. But now Savitri answered :giver of honour,what thou hast already granted cannot come to passwithout union with my husband ;therefore I ask his lifetogether with the other boons. Without him I am butdead, without him I do not even desire happiness. Thouhast given a hundred sons, and yet dost take away mylord, without whom Imay not live. I ask his life, thatthy words may be accomplished."Then Yama yielded and gave back Satyavan, promisinghim prosperity and a life of four centuries, and descendants who should all be kings. Grantingall that Savitriasked, the lord of the ancestors went his way. ThenSavitri returned to Satyavan s body, and she lifted hishead upon her lap; behold, he came to life, like onereturning home from sojourn in a strange land. I haveslept he overlong," said ;didst thou not awake me ?Where is that dark being who would have carried meaway?" Savitri answered : "Thou hast slept long. Yamagone his way. Thou art recovered; rise, if thoucanst, for nightis falling."35 1

"jMyths of the Hindus @P BuddhistsThen those two returned,along the forest paths.walking through heavy nightMeanwhile Dyumatsena and his wife and all the sagesremained in grief.Yet the Brahmans were of good hope,for they deemed that Savitri s virtue must avail evenagainst fate, and they gave words of comfort to the king.Moreover, Dyumatsena suddenly regained his sight, andall took this for an omen of good fortune, betokening thesafety of Satyavan. Then Savitri and Satyavan returnedthrough the dark night, and found the Brahmans and theking seated beside the fire. Warm was their welcomeand keen the questioning; then Savitri related all thathad befallen, and all saluted her; then, forasmuch as itwas late, all went to their own abodes.Next day at dawn there came ambassadors from Shalwato say that the usurper had been slain, and the peopleinvited Dyumatsena to return and be again their king.So he returned to Shalwa and lived long; and he hada hundred sons. Savitri and Satyavan had also thehundred sons bestowed by Yama. Thus did Savitri byher goodness alone raise from a poor estate to the highestfortune herself, her parents, and her lord, and all thosedescended from them.said "And,"Markandeya to Yudhishthira -even soshall Draupadi save all the Pandavas."ShakuntalaThis old story, best known to English readers in translations of Kalidasa s play, is an episode of the Mahabharata,giving an account of Bharata himself, the ancestor of thewarring princes of the great epic, from whom, also, the;name of India, Bharatvarsha," is derived. The story ofShakuntala given here is taken almost literallyfrom the352

""ShakuntalaJavanese version lately published by D. Van HinloopenLabberton a version superior in directness and simplicityto that of the Sanskrit Mahabharata, and as a story (notof course as a play) superior to Kalidasa s :There was a raja, Dushyanta, whose empire extended tothe shores of the four seas.Nothing wrong was done inhis reign ; goodness prevailed, because of his example.One day he was hunting in the Himalayan forests, andwent ever deeper and deeper into the woods; there hecame upon a hermitage, with a garden of fair flowers andevery sort of fruits, and a stream of clear water. Therewere animals of every kind even;the lions and tigers werewell disposed, for the peaceful mind of the hermit constrained them. Birds were singing on every bough, andthe cries of monkeys and bears rang like a recitation ofVedic prayers, delighting the king s heart. He orderedhis followers to remain behind, for he desired to visitthe hermit without disturbing his peaceful retreat. Thegarden was empty but when he looked into the house he;saw a beautiful girl, like an apsara upon earth. She badehim welcome and offered him water to wash his feet andrinse his mouth, in accordance with the custom for guests.The king asked her whose was the hermitage and why itwas empty. She answered :By leave of your highness,it is the hermitage of the sage Kanva. He has gone outto 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 withlove 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 ;inwhat relation do you stand to him?" The hermit-maidenreplied: "Byleave of your highness, he is my father;z 353

""This"Myths of the Hindus ^f Buddhistsand as to the way in which that came to pass, here is aBrahman guest who may inform you; please ask himregarding the story of my birth."The Brahman related the story of the girls birth. Thegreat yogi Vishvamitra was once a king ; but he renouncedhis royal estate, desiring to attain the same spiritualdignity as Vashishtha. He practised such severe penancethat Indra himself feared that his kingdom would be takenfrom him. So he called one of the most beautiful of thedancers in heaven, Menaka, the pearl of the apsaras, anddispatched her to tempt the holy man. She accepted themission, after reminding Indra that Vishvamitra was aman of immense occult powers, able at his will to destroythe Three Worlds ;to which he replied by sending with herthe gods Wind and Desire. She went to the hermitageand disported herself in an innocent manner, and justwhen Vishvamitra glanced toward her the Wind came byand revealed her loveliness, and at the same time the godof Desire loosed his arrow and struck him to the heart, sothat Vishvamitra loved the apsara. When she foundherself with child she thought her work was done; shemight return to Heaven, she thought. Away she wentalong the river MalinI and up into the Himalayas; thereshe bore a girl,and left the child alone, guarded by thebirds, and came again to Indra. Kanva found the child,attended only by shakuni birds; therefore he named herShakuntala.Shakuntala," said the young Brahmanisguest,the same hermit-maiden that gave your highness welcome."Dushyanta spoke again to the "Wellgirl: born thouart,"he said, daughter of an apsara and of a great sage ;do thou, fair one, become my bride, by the rite of mutualconsent." But she would not, wishing to wait till Kanva354

""Shakuntalacame ; only when the king urged her overmuch she gaveconsent, upon the condition that her son should be theheir-apparent and succeed to the throne. The kingagreed, and he and she were bound by the gandharvarite of mutual consent. Then the king departed to hiscity, saying he would send for Shakuntala without delay.Soon Kanva came, but Shakuntala could not meet himfor her shyness ;but he knew all that had befallen andcame to her, and said she had done well, and foretoldthat she would bear an emperor. After long months shebore a perfect child, a fair boy, and Kanva performedthe Kshattriya rite for him. While he grew up he wasever with the hermit, and shared a little of his power, sothat he was able to subdue every wild beast, even lionsand tigers and elephants, and he won the name of Alltamer.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 ofhermits to the court ;she came before the king as he wasgiving audience, and asked him to proclaim the childhis heir-apparent. He replied: I never wedded thee,O shameless hermit-girl! Never have I seen thy facebefore. Dost think there are no fair girlsin the city,then ?She returned :Away, and do not ask to be made an empress."Ah, king, how great thy pride! But thysaying is unworthy of thy birth. Thou thinkest *None:was there when I wedded Shakuntala ;such was thydevice. But know that the divine Self who dwelleth inthe heart was there, yea and the Sun and Moon, and Windand Fire, the Sky, theEarth, the Waters, and the Lordof 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.I355

""Mother"""Ho"Myths of the Hindus & Buddhistsknow not if it be a punishment for any former sin that Iam now denied.But here stands thy son altogether perfect ; yet no father makes him !happy Dost thou feel nolove 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 Ishould be glad. But see, he is too great ;in such a littleDo not maketime no child could have grown so tall.this pretence against me, but depart."But as the kingspoke there came a voice from Heaven.! Mahait raja," cried, this is thy child. Shakuntala has spokentruth." Then Dushyanta came down from his lion-throneand took All-tamer in his arms ;to Shakuntala he spokewith tears :Shakuntala, I was indeed glad whenI saw thee. It was because of my kingly state that Idenied thee ;for how should the people have believedthat this was my son and heir ? Now the voice fromHeaven has made the sonship clear to all, and he shall situpon my lion-throne and shall come after me as the protector of the world, and his name shall be no more Alltamer,but shall be Bharata, because of the divine voice;and he prayed Shakuntala to pardon him ;but she stoodstill with folded hands and downcast eyes, too glad toanswer, and too shy, now that all was well.Bharata s prowessis the cause that there is now a Bharatland;the history thereof is told in the Mahabharata.Nala and DamayantiThere was once a young king of Nishadha, in Central India,whose name was Nala.In a neighbouring country calledVidarbha there reigned another king, whose daughterDamayantI was said to be the most beautiful girl inthe world. Nala was a very accomplished youth, well356

Damayanti 356

Nala @f Damayantipractised in all the sixty-four arts and sciences with whichkings should be acquainted, and particularly skilled indriving horses ; but, on the other hand, he was much toofond of gambling. One day as he walked in the palacegarden, watching the swans amongst the lotuses, he madeup his mind to catch one. The clever swan, however,knew how to purchase its freedom. "Spare me, gooditprince," said, "and I will fly away to Vidarbha andsing thy praise before the beautiful Damayanti." Thenall the swans together flew away to Vidarbha and settledat Damayanti s feet. Presently one of them began to talkto "There isDamayanti. a peerless prince in Nishadha,"he said, "fairer than any man of God. Thou art theloveliest of women; would that ye mightbe wedded."as ifDamayanti flushed, and covered her face with a veila man had addressed her ;but she could not help wondering what Nala was like. Presentlyshe said to the swan :"Perhaps you had better make the same suggestion toNala himself." She felt quite safe in her father s garden,and hoped that Nala would fall in love with her, for sheknew that her father was planning a Swayamvara, or ownchoice,for her very soon, when she would have to accept asuitor at last.From that day Damayanti began to grow thin ;sit alone and dream, so that allfor her.she wouldher maidens were grievedWhen Bhima heard of it he hurried on the preparations for the own-choice, feeling quite sure that theonly cure was to get her married and settled. He invitedall the neighbouring princes and rajas, and made ready toreceive them in great state. Meanwhile Narada, who hadbeen spending a short time on earth, passed up to Heavenand entered Indra s palace. Indra greeted him and inquiredwhat was going forward, inasmuch as the kings of the357

""of the Hindus & BuddhistsMythsvisits. Thenearth were not paying him their customaryNarada related the story of Damayanti, and described thepreparations for the own-choice at Bhima s court. Thegods announced their intention of taking in thepart^festivity, and mounting their chariots, set out for Vidarbha.It was not long before they met Nala, and struck by hisbeauty and royal bearing, they addressed him with a commandto bear a message on their behalf. "I am yours tocommand," he answered, and stood with folded hands waitingtheir will. Indra took up the word. Know, O Nala,"he said, "that I, with Agni, Varuna, and Yama, have comehither from Heaven to seek the love of Damayanti do thou;announce this to her, that she may choose one of us four."Nala was appalledat this command he; prayed the gods tofind another messenger. But the gods held him to hispromise, and, indeed, he found himself immediately transportedto Damayantl s palace. There he beheld the ladywhom he already worshipped shining like the silver moon.Damayanti and her maidens were astounded at ^his appearance there amongst them, and still more astonished athis beauty; each maiden secretly adored him. But Nala,checking his own desire, delivered the messageof thegods. thou decide even as thou he ended."Do wilt,"Damayanti answered: and "Myself all I have are thine ;wilt thou not love me in return ? It is only because of theethat the princesare assembled. If thou wilt not accept me,I shall prefer death to anyBut Nala answered:other."How mayst thou choose a mortal when even the godsseek thy hand, who, moreover, shall but slayme if theirwill be thwarted? Behold, how greatare the gods, andwhat shall be hers who weds with them!" Damayantianswered: is my vow to wed with none but thee.""ItNala replied:"As a messenger I may not plead my own358

"ONala <?Damayanticause, yet do thou remember me when I stand before theesuitor on my own behalf."Damayanti smiled andanswered :- Yea, thou mayst surely without sin be presentat the Swayamvara. though the gods be also there; thenwill I choose thee formy lord, nor can any blame attachto thee for that."Then Nala bowed, and turning awayimmediately stood before the gods, and to them he reportedall truly as it had befallen. "As for what remains," hesaid, "itrests with thee, O chief of the gods."The day of the Swayamvara dawned. Bhima s goldencourt was filled with the lords of earth, seated in state,shining like the stars in Heaven, strong as mountainlions, fair as the nagas, multitudinous as the serpentsin Bhogavatl. Then Damayanti was borne in ; beside herwalked her maidens with the fateful garland, and beforeher went SarasvatI herself. She passed before the rows ofsuitors, refusing each in turn as his name and style wereannounced. Then she beheld five noble princes seatedtogether, each in the form of Nala. Damayanti beheldthem in despair; she could not tell which one was Nala,nor who the others might be. She could notthe distinguishgods by their attributes, for they had laid aside theirproper shapes. Long was the silence as she stood beforethe five, until she bethought her to approach them withhumble prayer, for not even gods may refuse the prayerof the good and virtuous. ye great gods,"she said,"forasmuch as I have pledged myself to Nala, do yereveal my Even lord."as she prayed, the gods assumedtheir own forms and attributes ; shadowless, with unwinking eyes, unfading garlands, not touching the earth, theystood before her. But Nala stood revealed by shadow,fading garland, and perspiring brow. Then Damayantistooped and touched the hem of his garment, and rose359

Myths of the Hindus P Buddhistsand cast the flower garlandabout his shoulders amid criesof grieffrom the rejectedsuitors and of applause fromgods and rishis. Thus did Damayanti choose her lord.Great the gifts gods bestowed on Nala, and took theirway again to Heaven. The assembled rajas departed.Bhima bestowed his daughter upon Nala ; great and richwas the marriage feast, and Nala and Damayanti went totheir home in Nishadha.There was, however, a demon of the name of Kali, thespirit of the Fourth Age, who, with his friend Dyapara,failed to jeach the Swayamvara in time. Meeting thegods returning from Vidarbha, Kali learnt from themthat Damayanti had chosen Nala. His wrath knew nobounds that a mortal should have been preferredto agod. Despite the dissuasion of the gods,he determinedto avenge himself for the insult. He ,asked his friendDvapara to enter into the dice, and himself watched foran opportunityto take possessionof the king. It wastwelve long years before a inslight neglectthe observanceof ceremonial purity placed Nala at the demon s mercy.Kali entered into him, and immediately invited Nala sbrother Pushkara to gamble with the king. When hearrived the two sat down to the game. Nala lost, andlost again. Day after day the play went on till monthshad passed.In vain the citizens desired audience, in vainthe queen besought her lord to meet his ministers. Soonthe royal treasure was almost spent,but still Nala gambled.Then Damayanticalled his faithful charioteer, and warninghim that evil days were at hand, she sent her two childrenaway with him, to be cared for by dear friends in Vidarbha.When all else was lost Pushkara asked his brother to castthe dice for Damayanti; but it was enough. He rose andcast off his jewels and his crown, and took his way out of360

thought of him more than herself, and bewailed his suffer-ings and she prayed that he who brought this ;sufferingNala might suffer tenfold more himself. Vainly shef;upon"HowNala (f Damayantithe city where he had been king, followed by Damayanti,clad in a single garmentlike her lord. Six days theywandered thus, while Pushkara usurped the kingdom.Then Nala saw some birds and would have caught themfor food. He cast his single garment like a net uponthem, but they rose and flew away, leaving him naked.As they rose into the air they cried: "Foolish Nala, weare the dice, unsatisfied if thou hast even a single garmentleft." Then the miserable king turned to his wife andadvised her to leave him and find her way to Vidarbhaalone ;but she replied:can I leave thee alone inthe wild forest ? I will rather serve and care for thee, forthere is no helper like a wife. Or let us rather go togetherto Vidarbha, and my father will give us welcome there."But Nala refused ;he would not return in poverty toVidarbha, where he had been known as a great king.Thus they wandered, speaking of their unhappy lot, andcoming to a neglected hut, they rested on the ground, andDamayanti slept.Then Kali wroughtin Nala s mind toleave his wife; it seemed to him best for her and forhimself. 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 andtwice returned, unable to leave his wife behind, and againhe went on his way, drawn by Kali, till at last he wasfar away.When Damayanti woke and missed her lord she weptand sobbed with grief and loneliness. But soon shesought her lord, wandering through the forest, till agreat serpent seized her. Then a hunter came and slew36J

Myth sof the Hindus @P Buddhiststhe snake and set her free, and asked her story. She toldhim all as it had befallen ;but he gazed on her beautyand desired her for himself. Deep was her anger whenshe saw his purpose, and she cursed him by an act oftruth. "As I am true to Nala," she said, "somay thiswicked hunter die this instant," and he fell to the groundwithout a sound.Still Damayanti wandered through the forest, and thewild beasts did not hurt her ;far she went, weeping forher lord, till at last she came to a lonely hermitage, andbowed to the holy men. They welcomed her as the spiritof the forest or the mountain ;but she told her tale.Theyanswered her with words of comfort and assurance ofreunion with her lord. But no sooner had they spokenthan the hermits and the hermitage vanished. After manydays she met with a merchants caravan crossing a ford.They, too, welcomed her as a lady of the forest or the rivertill she told her tale. The merchants answered that theywere bound for the city of Subahu, king of Shedi, and theytook the weary queen into their company and went ontheir way. That very night, as the merchants slept, a herdof wild elephants broke into the camp, stampeded all thebeasts, and killed more than half the travellers. Thosewho survived put down all their misfortune to the strangewoman they had befriended, and they would have killedher if she had not fled away into the forest again.But aftermany 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 Subahusaw her and received her kindly. When she told herstory, the queen appointed her a place where she mightlive in seclusion, seeing none but holy Brahmans, whomight bring news of her husband.362

""""Nala d? DamayantiIt was not long that Nala had left his wife when he beheldin the forest a blazing fire, from the midst of which therecame a voice saying:Hurry, O Nala ;haste to help me ;He ran to the place and beheld a royal naga coiledhurry."upon the ground, encircled by the fire. Said the snake :By Narada s curse, am I encircled by this fire till Nalarescues me ;I am a king of serpents, great of might andwise in manifold hidden lore. Save thou me, and I shall domuch for thee." Then Nala lifted him, who could not moveof himself because of Narada s curse, from the fiery circleinto 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 nagacounselled Nala : I have by my poison altered thyappearance that men may know thee not. This is for thediscomfiture of the demon by whom thou art possessed.Do thou fare to Ayodhya, where Rituparna is king ; seekservice of him as charioteer, and the time shall come whenhe will exchange with thee his skill in dice for thinein driving. Grieve not, for all that was thine shall berestored. When thou wouldst resume thine own form,think of me and put on thee this tunic."As Nala receivedthe magic garment the naga king vanished away.As foretold, so it befell ;Nala became the charioteer ofRituparna. Meanwhile Bhlma s messengers, searchingthe world for Nala and Damayanti, found the queen atShedi s capital and brought her home. Again she sent otherBrahman messengers to seek for Nala. They were tosearch the whole world, asking everywhere: Where artthou gone, O gambler, who didst leave thy wife with halfa dress; why dost thou leave me alone?" If any madenews forthwith. Whenreply, they were to bring they cameto Ayodhya, Nala, now become the charioteer Vahuka,363

"""Myths of the Hindus & Buddhistscrooked-limbed and little like his former self, made answerto the Brahmans, praising the faith and the forgiveness ofwomen, since one whose husband had deserted her yetbore no malice, but sought him throughall the world. Thisnews the Brahmans brought to Vidarbha. ImmediatelyDamayantI sought her mother. "Let the Brahman whocomes from Ayodhya,"she said, "return thither at once tobring my lord. Let him announce before Rituparna thatDamayanti, knowing not whether Nala lives or not, holds asecond Swayamvara, and will wed again at dawn on themorrow of the day when he delivers the message. Nonebut Nala may drive a chariot from Ayodhya to Vidarbhain a single day."When Rituparna heard this messagehe called hischarioteer Vahuka and ordered him to yoke the horses,for he would reach Vidarbha ere the sun set. Vahukaobeyed but he said to himself: Can this be true, or is;it a device made for my sake? I shall learn the truthby fulfilling Rituparna s Like the wind he will."drove;once when the king let fall a scarf and would have stayedto recover it, Nala answered :Nay, time presses, and thescarf isby now five miles behind The us."king wonderedwho Vahuka might be ;for he knew no driver of horse,save Nala, who might drive so fast and sure. ButRituparna had another gift, the gift of numbers; as theypassed a "mango-tree he said :Behold, one hundred fallenfruits, and upon two branches a thousand and ninety-fivefruits and fifty million leaves." At once Nala stayed thehorses, severed the branches, and counted the fruits ; thenumber was exact. Nala, in amazement, asked the kingthe secret of his wisdom ;he answered : It is born of myskill in gaming."Then Nala offered to exchange hisskill in driving for Rituparna s knowledge of numbers;3 6 4

""Nala ^f Damayantiand it was agreed. But when Nala received the lore ofnumbers and skill at dice, immediately Kali left him andassumed his own form. The demon prayed for Nala smercy, since he had suffered so long from the serpent spoison; and he promised that wheresoever Nala s namewas heard the dread of Kali should be unknown.Thenthe demon, spared by Nala s grace, entered a blasted treeand disappeared. Then Nala was glad, being freed fromhis enemy, and mounting the car he drove yet swifter thanbefore ; by nightfall they reached Vidarbha, and thethunder of the chariot-w r heels reached the ears ofDamayanti, so that she knew that Nala was come.If this be not Nala," she said, I shall die to-morrow. 1Bhima welcomed his guest and asked the reason of hiscoming, for he knew nothing of Damayantl s ruse or thatRituparna had come for his daughter s sake. Rituparna,seeing no sign of a Swayamvara, no preparationsfor the"royal guest, answered his host : I have but come, greatBhima, to give my salutations unto Bhima thee."smiled,for he thought:"Not thus, so far and so fast, does theking of Ayodhya drive for so small a matter." But he letthe question drop and courteously appointed chambers andVahuka led the horses torefreshment for the weary king.the stables, dressed them, caressed them, and sat himdown on the chariot-seat.Damayanti knew not what to think, for, though shemanaged to catch a glimpse of the car as it arrived, shesaw no Nala. Yet, she thought, Nala must be there orRituparna must have learnt his skill. She sent a messengerto the charioteer, making many inquiries whether he knewaught of Nala. Vahuka answered: Nala s self of"OnlyNala knows, and Nala will of himself no sign betray."Then the messenger again repeated the Brahman s

""Myths of the Hindus & Buddhistsquestion: "Where art thou gone, O gambler?"and inanswer Vahuka praised the constancy of women and letfall some witness to his true self ;and the messenger,marking his agitation, returned to Damayanti. She sentthe messenger again to keep close watch on the charioteer ;she commanded that no service should be done forhim, no water fetched or fire prepared. The messengerreported that the charioteer exhibited divine powers,commanding the elements, fire and water, as he would.Now more and more Damayanti suspected that this wasNala in disguise. Sending once more, she bade themessenger bring her a morsel cooked by him ;when shetasted it she knew for certain that none but Nala hadprepared the dish. Then she sent her children, Indrasenaand Indrasen; when the charioteer beheld them he fella-weeping, so like he thought them to his own long-lostson and daughter. Still he would not reveal himself.Then Damayanti went to her mother, that the charioteermight be called before her, and it was done.he moved toMuch wassee her whom he had left in the forest longago. When she questioned him if he knew naught ofNala, he proclaimed himself and said that the gamingfever and the desertion of his wife were the doing of Kali,not himself.But how mayst thou, noble lady, leavingFor thy second Sway am-thy lord, seek another husband ?vara is proclaimed, and it is for that cause thatRituparna has come and Then I."Damayanti explainedher ruse and called the gods to witness that she wasfaithful to the uttermost ;and a voice from Heaven proclaimed : It is the truth," and flowers fell from the skyand celestial music was heard. Then Nala assumed themagic vest and his own form, and Damayanti came to hisarms ;366that large-eyed lady found her lord again.

ji leaveThe Virtue of CompassionGreat were the joy and surprise throughout the cityandthe palace when the news of this reunion spread abroad.Rituparna departed with another charioteer, while Nalaremained a month at the court of Vidarbha. Then Nalatook his way to Nishadha, and came before his brotherPushkara, challenging him to dice, asking him to contendagain, this time for their lives. Pushkara answered"confidently Be : it so ; now, at last, DamayantI shall bemine." It was little that Nala did not slay him in hiswrath; but he took the dice and threw, and won, andPushkara lost.Then Nala pardoned his evil-minded brother and bestoweda city upon him, and sent him forth in peace. Nala himwith DamayantI, ruled in Nishadha, and all men wereself,happy.The yirtue of CompassionSpoken by Bhlshma to Yudhishthira:There lived a hunter in the city of Benares.He set forthin search of antelopes, taking a quiverful of poisonedarrows. He found a herd deep in the forest and sped anarrow toward them; but he missed his aim, and thepoisoned shaft entered a great forest tree. Hurt by thedeadly poison, the great tree withered and shed its leavesand fruits. But a certain saintly parrot had dwelt all itslife in a hollow of its trunk, sheltered by the forest lord,and though the tree was now withered, he would nothis nest, such was his love toward it. Silent andsorrowful, motionless and without food, the grateful andvirtuous parrot withered with the tree.\ Indra s throne grew hot; looking down on earth, hemarvelled at the devotion and extraordinary resolution ofthe noble bird, faithful alike in happiness and sorrow.367

""LetMyths of the Hindus ^P Buddhists"How,"he reflected,"can this bird possesssuch feelings,that are not found in lower creatures ? Yet, itmaybe,isnot so strange, for every creature is kind and generous toothers." Then, to test the matter further, Indra assumedthe tree.the shape of a holy Brahman and approached"Good bird,"he said, "whydost thou not desert thiswithered tree?" The parrot bowed and answered:"Welcome to thee, king of the gods by the merit of my;Idiscipline,know thee." "Well done!" exclaimed thethousand-eyed deity, marvelling at the bird s wisdom.Then he inquired again: dost thou "Why cling to thisleafless tree, unfit to shelter any bird? Do thou forsake itand choose another, for there are manyfair trees in theforest round about."Then the parrot sighed:I am thy servant. Lo, thereason of this matter : Here in this very tree I came to life ;here was I protectedhere I learnt all of wisdom that I have ;from every enemy. Why dost thou seek to turn me frommy path, for am I compassionate and ?gratefulDo notadvise me to leave the tree; while it lived it was myhow can I forsake it now?" Then Indra wasprotector;well pleased, and bestowed a boon at will upon the virtuousbird. This boon the parrot sought: the tree revive."Then Indra sprinkledit with the water-of-life, and it wasfilled with sap and put forth leaves and blossoms.Thus was the tree restored by virtue of the parrot smerit, and he, too, at the close of life, obtained a place inIndra s heaven. Thus do men obtain what they will byfriendship with the virtuous and holy, even as the tree byfriendship with the parrot.368

"""The King the Pigeon & theHawkThe King, the Pigeon, and the HawkSpoken by Bhlshma to Yudhishthira :Once on a time a beautiful pigeon, followed by a hawk,dropped from the sky and sought protection from KingVrishadarbha of Benares. The single-minded king, seeingthe pigeon s terror, said to it: "Becomforted, goodHow bird.comes it that thou art wellnigh dead with fear?Thou art so beautiful, thy colour like a fresh-blown bluelotus, thy eyes like the flower of an ashoka-tree ! Fearnot ;for none need fear who seek protection here. Forthy protection I will surrender all my kingdom; yea, ifneed be, life itself: Be comforted, my pigeon."But the hawk took up the king s words. "This bird," hesaid, is my appointed food. Thou shouldst not protectmy lawful prey, won by hard endeavour. O king, hungerisgnawing at my stomach. The pigeon is my lawful prey,and bears the mark of my talons on his body. Thou hastbut whatthe right to intervene when human beings fight;lawful power hast thou over the birds that range the sky?Or, if thou seekest to earn religious merit by grantingthy protection to the pigeon, have regard also to me, whoam like to die of hunger."Then said the king: So beit ;let a bull or boar or deer be dressed for thee, for thoushalt not have the bird." But the hawk replied:I do noteat the flesh of bulls or boars or deer. Pigeons are myappointed food. But, O great king,if thou hast suchaffection for the pigeon, give flesh from thine own bodyequal to the pigeon s weight."Vrishadarbha answered: "Great isthy kindness insuggesting this to me. Yea, what thou sayest shall bedone."Saying this, the king began to cut away hisown flesh and to weigh it in a scale against the pigeon.2 A

Myths of the Hindus & BuddhistsMeanwhile the gold-decked queens and the ministers andservants raised a bitter wail of grief, that rose from thepalace like the sound of roaring clouds. Also the earthquaked because of that act of truth. But the king cutflesh 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, hedesired to give his whole body, and stepped himself intothe scale.Then there appeared the gods, headed by Indra, and thesound 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 gandharvasand apsaras danced and sang; there came a splendidcar, and when the king was seated it bore him away toHeaven."And, O Yudhishthira," said Bhishma, "whosoeverprotects 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 Worth of KineSpoken by Bhishma to Yudhishthira :Once there was a great rishi named Chyavana. Hefollowed the Udvasa rule for twelve years in the forest,free from pride and anger, joy and grief.He inspired allcreatures with happy trust, not only those who live onland, but even those of the water ;the great sage was asmild to all as is the gentle moon. This was the vow thathe observed: Entering the water at the confluence ofJamna and Ganges, there he stood like a lifeless woodenpost, bending forward and bearing on his head the fierceand roaring current of the united streams, swift as the370

"The Worth of Kinewind itself. Sometimes he laid himself down in thewater and slept at ease. All creatures in the water cameto look upon him as their friend, and used to come tosmell his lips.One day there came some fishermen with nets, bent1on catchingfish. Well-knit, broad-chested, ,strong andfearless, they lived on the earnings of their nets. Theycast into the rivers a net of new string, large and wide,and then, walking into the water, dragged the net withgreat force; each of them was bold and cheerful andresolved to act according to the others bidding. Manywere the fish they caught, and with them they dragged upChyavana himself. His body was overgrown with riverweeds,his beard and matted locks were green; shellshad fastened themselves upon him. When the fishermenbeheld the great sage they worshipped him with foldedhands and bowed down to the ground; but the fishes,caught in the net and dragged to land, were dying, andthe rishi was filled with pity and sighed hard.The fishermen asked what they might do to atone for theirsin in dragging up the sage. He answered : Hear andobey my will. I shall either die here with the fishes,or do ye sell me with them; for I will not abandon themin such a case." The fishermen were terrified, but withpale faces they took the fishes and the rishi and wentto King Nahusha. He addressed the sage with foldedhands and obedient mien. Chyavana said : "These menare weary with their labour; do thou pay them the valueof 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 offereda hundred thousand, and a million; then half his

"and""Enough""Name".Mythsof the Hindus & Buddhistskingdom, then the whole ;but the rishi declared all toolittle. Then Nahusha was stricken with grief; but therecame a wild hermit from the woods who lived on rootsand fruit; he said to the king:I shall satisfy both theeand the rishi too; do what I bid, for I never speakin vain." Then said Nahusha :the sage s price ;save me in this case, save my kingdom and my race ;Chyavana, if he be angered, will destroy the Three Worlds,much more myself and allmy land. Be thou our raftacross the stormy sea."Then said the yogi: The Brahmans, O king, are foremostof the four estates of men; no value can be set uponthem, however great,for their value isbeyond telling.But kine also are of infinite value ; therefore, O lord ofmen, thou shouldst offer a cow in payment for the rishi."Then was Nahusha glad, and offered a cow in payment forChyavana. The rishi was appeased and said :Yea,king, now hast thou bought me at a fair price, for I knowno wealth exceeding that of kine. Even to speak of kineor hear them spoken of is a thing that cleanses fromall sin. Kine are faultless, the source and root of allprosperity, the chief ministrants at sacrifices, worshippedby every world, full of energy and givers of joy sinless is;that land where kine are glad. Kine are the stairs thatlead to Heaven ; they are adored in Heaven itself."Then the fishermen bestowed that cow upon the sagehimself and worshipped him, who in energy was likea blazingfire ;and he gavehis blessing to them, acceptingtheir offering."Goye to Heaven forthwith," said he,the fishes too."Greatly marvelled King Nahushawhen he saw the fishermen ascend to Heaven with thefishes. Then the two rishis bestowed on him numerousboons, until he cried :Then he worshipped37 21 "forO

""Gautama sElephantthem, and each returned to his own place. Such arethe holiness and worth of kine.Gautama s ElephantThe following story was related byBhishma to Yudhishthirain order to acquaint him with the various statesenjoyed by good men after death :There was a mild and self-restrained sage,named Gautama,dwelling in a forest hermitage. He found a baby elephantthat had lost its mother and was very sad. The goodsage nursed it till the little beast grew into a large andmighty elephant.One day Indra beheld the great creature, huge as anymountain, and he took the form of the king Dhritarashtra,and seized the elephant and was taking him away.Thankless king, do notThen Gautama addressed him :take my elephant, who tbrings me fuel and water, who guardsmy hermitage when am I away, who is gentle and obedient,and very dear to me." Dhritarashtra offered him a hundredkine and maidservants and gold and gems. But whatdid the hermit want with wealth? Dhritarashtra arguedthat elephants were royal animals, fit for the service ofkings, and would have gone his way, taking the elephant.But said Gautama: "Thoughthou goest unto Yama sland, 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 gratificationof their senses."Gautama answered : In Yama s land istruth, and therethe weak may overcome the strong."But the kingbut the sinful go to Yama ; I shall reach"repliedNone :a higher place."Gautama answered:"Though thougoest to Vaishravana s realm, where dwell the gandharvasand the apsaras,I shall take back my elephant."373

""""Myths of the Hindus @f BuddhistsDhritarashtra answered :Well, I shall seek a placeIf thou goest to theyetGautama said :higher."summit of Mount Meru, where the flowery woods areshall yet pursue andechoing with the song of kinnaras, Itake my elephant again."So was it said by each of every higher place :the flowerygroves of Narada, resort of all who are given over todancing and to music; the perfumed land of Soma ;theheavens of Indra with the apsaras; the heavens of therishis; the heavens of Brahma. "jThere,"said Dhritarashtra,"thoumayst not discover me." "Even there," repliedGautama, I shall find thee out and take my elephant.But now I know thee. Thou art Indra, wont to wanderthrough the universe in divers shapes. Pardon my missayingthee, and that I knew thee not."Then was Indra pleased that Gautama knew him, andbestowed on him a boon. Gautama asked that theelephant should be restored, for, he said : It is so young;it is only ten years old. I have brought it up as my ownchild. It has been my dear companion in these woods.""Indra answered : Lo, the elephant that has been so dearcomes toward thee and bows his head down to thy feet.Be it well with thee." Then Gautama bowed to the kingof gods and took the elephant. But Indra blessed himand took him with himself and with the elephant toHeaven, where even the righteous hardly go.He also who tells or hears this tale shall reach the sameplace.The Throne of VikramddityaIndian legend has attached great sanctityand fame ofwisdom to the name of Vikramaditya, who is historicallya somewhat shadowy king, generally identified with374

"O""OThe Throne of VikramadityaChandragupta II(A.D. 375-413); but perhaps theVikramaditya of this story was an older than he. At anyrate it so fell out that in the time of a later king theancient throne of Vikramaditya was discovered near whathad been the old city of Ujjayini. The king had thethrone brought to his own capital, and proposed totake his seat upon it with great state, and thence todeliver his daily judgments. The marble seat wassupported by thirty-two stone angels. Each day thatthe king was about to ascend the throne one of theseaddressed him and, requesting him not to take his seaton the sacred throne, related a story of the wisdom ofVikramaditya.This is the story relatedby the eighteenth statue, namedRup-rekha, Streak of Beauty:Once there came before King Vikramaditya two hermitswith a dispute concerning a matter of philosophy, andrequested him to resolve their doubt. The king askedwhat it was, and the first hermit said :king,I maintainthat Intellect is superior to Wisdom and Soul, since theseand the senses are subject to the Intellect, inasmuch as allDeeds are born in the Mind. Thus Mind rules over all."But the second hermit said : It is Wisdom that rules theMind. For Wisdom checks the froward thoughts arisingin the Intellect. True, the senses are ruled by Mind, butMind is ruled by Wisdom. Through Wisdom our sensesare controlled, and we progress in yoga."The king replied: ascetics, of a surety this mortalbody, wrought of fire, air, earth, and water, is ruled by theIntellect. But by following the dictates of the Mindalone, this body perishes untimely. Therefore I thinkthat Wisdom is greater than the Mind, for it is Wisdomthat preserves us from destruction. itAgain,is said that375

""why""O""O""Myths of the Hindus ^f Buddhistsone perfect in Wisdom dieth nevermore ;and no yogi canattain perfection lackingWisdom."Both ascetics were delighted with this judgment, and theygave 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 andspent the whole day drawing gods and goddesses upon thewall. At night the figures all came to life and criedHail ! Hail ! to the king and talked together. Next daythe king drew on another part of the wall armies of men,horses, elephants, and other creatures, and at night he wasdelightedto find that they, too, came to life. The next day,again, he drew gandharvas and apsaras with drums andlutes and viols in their hands, and at night they cameto life and played exquisitely according to the laws ofmusic.Thus the king spent his days in drawing and his nights inseeing living pictures, and he neglected all his queens andthe duties of the state. One night the queens came tohim in their splendid palanquins, weeping and lamenting.Vikramaditya asked them "Owhy they wept. ladies,"he said, are your moon-faces pale ? One answeredin a sweet voice :Maharaja, you promised never toleave us alone; why, then, do you desert us now?" But!the king paid no attention, for he was absorbed in lookingat the moving pictures on the wall.Next day, when all the figures on the wall were still oncemore, the queens spoke to the king again, praying him notto leave them in distress. He smiled and asked : What"am I to do, then ?king," they answered, if thouart agreed to grant a boon, then give to us the chalk thatis in thy right hand." So Vikramaditya gave the chalk,376

"Why"""Know"The Ashvinsand the queens keptit hidden ever after. Never sincehave pictures come to life.The AshvinsThe Ashvins are divine twins, distinguished for th -irgreat beauty, and masters of medicine. They were at firstrefused a place amongst the gods on account of their lowlybirth; but the rishi Chyavana, who received from themperpetual youth, secured from Indra that they shouldparticipate in the offerings.This tale is told of Chyavana s attainment of eternal youth :The aged rishi Chyavana had a beautiful wife, Sukanyathat is to say, Fair-maid. One day the Ashvins beheldher at her bath, bare of any garment. They came toher and asked : O fair-limbed girl,whose daughter artthou, and what hast thou to do here in these woods ? andshe answered shyly:that I am Saryati s daughterand the wife of Chyavana. The Ashvins answered:has thy father given thee to one so aged and nearto death, for thou art radiant as summer lightning ? Wehave not seen thy like even in Heaven. Bare of adornmentas thou art, none the less thou makest all the forest fair ;how much fairer mightst thou appear in gorgeous robesand splendid jewels! Do thou leave thy aged husbandand 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 : physiciansof Heaven. We will make thy husband young and fair ;then choose from us three ourselves and him whomthou wilt for lord." Then Fair-maid told to Chyavanawhat had been said, and he consented.Then the Ashvins commanded Chyavana, who was eagerto regain his youth, to enter water, and they, too, sank into377

Myths of the Hindus & Buddhiststhe waters of the pool. Then came forth all three inradiant youthful forms, wearing burnished ear-rings. Allwere of the same appearance, delightful to behold, andthey said to Fair-maid "Choose one of us to be : thyhusband. Choose whom thou dost most desire." ButFair-maid found that one appearance was upon them all,and she hesitated long; only when at last she recognizedher husband did she choose, and chose no other thanhimself.Then Chyavana, well pleased to have both youth andbeauty and to have his wife again, promised in return towin for the Ashvins the right to share in the offerings ofsoma-juice given to the gods. The twins, no less glad,went their way to Heaven, and Chyavana and Fair-maiddwelt together in great joy, even as the gods themselves.The Story of DhruvaOf myths that represent a spiritualizing interpretation ofthe stars, the very jewel is probably the story of Dhruva.It is frankly a statement of how the Pole-star came to beso steady, and the Hindu name for the Pole-star is Dhruvalok,or place of Dhruva.Dhruva was a child and a prince, the eldest son of a kingand his chief queen. There was, however, a younger wifewho had gained great ascendancy over the mind ofand in consequence of her jealousy andDhruva s father,dislike the prince and his mother Sunitl were banishedfrom the court and sent to live in retirement in a cottageon the edge of a great forest. We are here dealing, wemust remember, with a Hindu tale of the period whenevery story forms an epos of the soul, and in the epos ofthe soul the chief event is that by which arises a distaste for the material world. Young Luther sees his378

Dhruva 378

""""""The Storyof Dhruvafriend struck dead by lightning, and at once enters amonastic order.This crisis in the history ofhe is seven years old. At that agethe child Dhruva arises whenhe asks his mother totell him who is his father. When she has answered hehas still another question. May he goand see his father ?Permission is readily given, and on the appointed day thechild sets forth. Seated on his father s knee, amidst allthe joy of his love and welcome for the little son is theking s darling the great disillusionment arrives. Dhruva sstepmother enters, and at the sight of the anger in herface the father hastily puts his boy down.Wounded to the core, the child turns, without speaking,and steals quietly away. He has sought for strength andfound none. Even the strongest love in the world, afather s, and that father a king, is without power or courageto be faithful and to protect. On reaching the home oftheir exile the child has only one question to put to theanxious woman who has watched so eagerly for his return :Mother, is there anyone in the world who is strongerthan my father ?"Ohyes, my child," said the startled queen;the Lotus-eyed.And, mother,"In him is all strength."said the child gravely,he be found ?"there iswhere dwells theLotus-eyed ? Where mayWas there in the simple words some hint of danger,some note of a parting that was to throw its shadowover all the years to come ? There must have been, forthe mother gave as if in fear an answer that would fainmake search impossible."Where dwells the Lotus-eyed, my son ? said she. "Oh,in the heart of the forest, where the tiger lives and theThere dwells he."bear lives.379

""Art"O"""Mythsof the Hindus Sf BuddhistsThat night when the queen lay sleeping the child stealthilyrose to find his way to the Lotus-eyed. O Lotus-eyed,Igive my mother to thee "he ! said, as he stood for amoment at her side. And then, as he paused on thethreshold of the house :Lotus-eyed, I give myself tothee 1 and stepped boldly forth into the forest. On andon he went. Difficulty was nothing, distance was nothing.He was a child, and knew nothing of the dangers of theway. On and on, without faltering, he went. After a while,stillpursuing his way through that impenetrable forest,he came to the Seven Sages deep in their worship, andpaused to ask his road of them. At last he came to the heartof the forest and stood there waiting. As he waited thetiger came, but the child Dhruva stepped up to him eagerlyand said : thou he ? And the tiger turned away inshame and left him. Then the bear came, and again"Dhruva went forward, saying Art thou he ?:But thebear, too, hung his head and went away.And then, as the child of the steady heart still waited andwatched, a great sage stood before him who was Naradahimself. And Narada gave him a prayer and told him tosit down, there at the heart of the forest, and fix his wholemind on the prayer, sayingit over and over again, andsurely he would find the Lotus-eyed. So there, at theheart of the forest, where we see the Polar Star, sitsDhruva saying his prayer. He has long ago found theLotus-eyed found him in his own heart. For he fixedhis mind on his prayer with such perfect steadfastness thateven when the white ants came and built about him themighty ant-hill of the midnight sky the child Dhruvanever knew it, never moved, but there, stirless, all-absorbed,sat on and sits still, worshipping the Lotus-eyed for everand ever.380

ShaniShaniIn the mass of literature called the Puranas hundreds ofmyths are embedded which pass unknown to all but theinquisitive amongst the Hindus of to-day. Yet each oneof these must have had importance at the time of its origin,and by careful examination might be induced to yield upits historical secret. One such curious legend concernsSaturn (Shani). At the birth of Ganesha, eldest son of theMother 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 theGreat Mother, and she inquired the reason of his absence.She was told that he feared to harm her child, since itwas matter of common knowledge that the head of oneon whom Shani looked was likely to be burned to ashes atWith easy pride the mother smiled, and assurhis glance.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 allpresent when he looked at the babe, and instantly its headdisappeared in a flame. How much greater was Shanithan anyone had suspected !At this catastrophe the mother was profoundly disturbed,and commanded her guest somewhat sharply at once torestore 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 servantand let him bring me the head of the first one he meets,"commanded the mother in effect, and Shani had no optionsave to obey. Only one who is in fault can be subject toShani, and his emissary found no one inadvertently doingwrong, till suddenly he came upon an elephant sleeping with381

Myths of the Hindus ^f Buddhistshis head to the north. This trifling fault brought him underthe jurisdiction, and hastily the servant cut off his headand returned to put it on the infant s body.It is for thisreason that Ganesha wears an elephant-head.Two or three points are noteworthy here. The intentionof the story is, of course, to show the power of Shani, andconsequently the necessity for his propitiation. But, asusual in obedience to the Indian instinct for synthesis, thenew claimant to more or less divine honours is also madeto explain some anomaly in the faith that preceded him.And the faith with which Shani is thus connected, the treeon which the new belief is grafted, is the worship ofGanesha, perhaps the oldest of organized and sacerdotalizedpopular worships in India. This fact alone iseloquent of the antiquity of the propitiation of Shani. Itis interesting also to see that the very point in the imageof Ganesha that is so anomalous and tantalizing to ourselves was held similarly inexplicable at the time of theincoming Saturn and the other planets. Whatever pieceof symbolism this white head on the red body originallyexpressed, whether it was the setting sun beneath theclouds or what not, was now long ago forgotten ;and thechildren of Ganesha, not doubting his divinity, were readyto accept any explanation of its origin that might offeritself to them. This explanation came, together with thenew-fangled worship of the planets, from some people whofeared and propitiated their deities. Long, long ago hadthe worship of the gentle Ganesha gone out to the nationsof the farther East, and now the fear of Shani was addedto it in the land of its birth from foreign sources. WasChaldea by any possibility the centre from which came thisworship of the planets?382

Star-PicturesStar-PicturesFor most of us there has been perhaps a golden hourof childhood when we dreamed ourselves back intothelove 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 comingof sunset must have been looked forward to by thoughtfulminds as the opening of a great book, the only book thatthen existed.Astronomical passion has undeniably decreased with the growth of what we know as civilization.We of Europe could not to-day divide a Church on somedifference of opinion about the date of Easter.Primitive science, such as it was, was inextricably interwoven with the study of the stars, for the simple reasonthat man early became ambitious of fixing a date. Wecan hardly doubt that this was the fourth of thosegreat steps by which we emerged into humanity.defining and accumulation of language,First thethen the tentativehandling of stones as tools, again the long subsequentdiscovery of fire, and last of all this, the measurement ofthe year. To-day, with our accomplished theories of thecosmos, the obvious instrument of time-measurementwould seem to be the sun, writing the steps of his progressfrom hour to hour and season to season with the penof changing shadow-lengths. And in this empiric fashionsomething of the sort may have lain behind the earlysacredness of poles, pillars,and obelisks. As the climaxof 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 measurementwas born was the calculation of the year by the coincidenceof the full moon with some given constellation.383

Myths of the Hindus ^f BuddhistsA glance shows us how the process grew. As nationsbecame organized and consolidated the popular science ofrude time-measurement was transformed into a greatpriestly function and mystery. The yearitself was worshipped as a whole, as well as in itscomponent parts.The awe with which the women of Greece regardedcertain of their own annual festivals of purification was arelic, doubtless, of an older state of things,in which theyhad been responsible for the anxious computation of thecircling year. The Hindu festivals, scattered up anddown the lunar months, were once so many steps by whichto make sure of the recurrence of specific days. Calendarmakingretains even now something of this its ancientreligious character. Thus early science was bound upwith religion,and the stars were watched before the moonor the sun was even dimly understood.A Picture-BookIt would be a mistake, however, to think that man s earlyregard for the midnight sky was always serious. The blueand silver page was more to him in that far-off age than aworld of thought and reverence, more even than a sphereof growing inquiry and enlarging knowledge.It was alsoa gigantic picture-book, an absorbing wonder-tale.Howmany of the semi-divine beings of whom his fancy was sofull could be seen, the moment night arrived, shining up thereagainst the blue How soon must have been !recognizedthe hero coursing across the sky, followed by his dog !Andthe Bengali name of Orion to this day Kal-Purush, theTime-man tells us something of that early significance.Strange relations of cause and effect were predicated,doubtless, of that lofty hero-world. Somethinglike theological differences of opinion may have obtained as384

A Picture-Bookbetween different races touching the various functions ofa givenconstellation in the divine economy. Men hadlong dreamed of an immense bird, whose wings were theclouds, whose movements were felt as the winds, carryingsun and the stars on their ring-likecourse. And now,searching the heavens most eagerly at the moments of dawnand sunset, or at those turns of the seasons when weatherand flood were tellingwhat next to expect of the crops, ifthe vast outlines of a bird could be dimly descried atevening in the imperfect tracing made by remote suns,what was to hinder Aquila or Garuda, the divine Eagle,from being held the jailerof the disappearing light?One race may well have held the stars of the Great Bearto be the bed, and another the reins, of the sun-god.How many of the most beautiful stories of old mythologymight thus be proved to be at bottom grave and simpleaccounts of astronomical occurrences; how many of theLabours of Herakles, for instance, were in reality storiesof his constellation 1 Whether Alcestis restored to thehouse of Admetus is not, in truth, the sun brought backto its place amongst the stars, or whether Perseus was notalwaysCassiopeiaa hero seen in outline between Andromeda andthese questions, and others like them, willnever, probably, be fully answered. A little we may beable to spell out from the very fringe of the great subject, but the whole story of the psychological origin ofmythology 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, aconfused world. Man had his luminous pointsof understanding, for he dedicated given stars to chosen charactersby arbitrary acts of piety and wonder ;but he could notmap out the whole. 2B 385

"Myths<^fof the HindusBuddhistsAgastyaWe can see easily enough that different communities mayhave adopted different starting-points in their study of themidnight sky or their measurement of time. One tribeperhaps would watch the movements of the star Agastya,as Canopus in Argois said to have been called. Thedistinctively Indian idea that the heroes of the sky weremeditating souls, plunged in thought and radiant with alight of which they were unconscious, must have beenelaborated only gradually ;but with its final acceptance thestar Agastya would come to be known as Agastya-Muni,or Agastya the Sage, while the tribes that measured theiryear by Canopus as the Cholas, Cheras, and Pandyas inSouthern India may have done would grow to look uponhim as a deified or canonized ancestor. There is a valleyin the Himalayas containing an ancient village which isknown as Agastya-Muni.Is this some prehistoric tribalhome, or is the secret of its dedication one we cannot hopeto penetrate?The folk-lore of Hinduism is familiar enough with thename of this Agastya Canopus. According to one storyhe swallowed the ocean. According to another he setforth on the first of the month for the South, and on hisway from the Himalayas to the ocean he passed theVindhyas. Now for a long time there had been a quarrelbetween the two ranges of mountains, the Himalayas andVindhyas, as to which should lift its head the higher.The Vindhyas, by their ambition, had threatened to shutout the light from mortals. As the great Agastya passedby, however, the Vindhyas could not refuse to bow themselves in reverence, whereupon the cunning old sage said :386It is well, my children ! Remain thus till I return ! "

Alas !The Great Bearon reaching the shores of the South he plunged intothe ocean and never returned, for which reason theVindhyas remain to this day with lowered heads. Inreference to this story he who sets forth on the first of themonth isalways said to perform Agastya-Jatra, theJourney of Agastya, and it is more than hinted that hemay not return. Meanwhile the picture of the comingforth from the North to South, the final plunge into theocean, never to return by the way he came though he willagain be seen on starry nights passing over the head ofthe Vindhyas from the North sounds remarkably like apopular rendering of the astronomical observation of abright star passing below the horizon.The Great BearBut Agastya Canopus was not the only stellar progenitorof men. Early fancy played about the seven stars of theGreat Bear. Weird tales are told of the deadly arrowthe arrow that slew the sun shot at the year s end by theWild Huntsman. And men loved, as they have alwaysloved, the tender light of the Pleiades, the SpinningWomen, or the Dancing Maidens, amongst whom shoneRohim, the Queen of Heaven. Arundhati, the NorthernCrown, was another of the stars that bore a favoured raceto fortune. Sirius, the Dog-star, did the same. Andpersonification might in any of those cases, we mustremember, by an easy series of transitions become ancestorworship.The Pole-starThe earliest of male anthropomorphic godsis said to havebeen the Pole-star, and there is a touch of humour in theway he is portrayed up and down the pagesof ancient387

"Mythsof the Hindus &P Buddhistsmythology. The Pole-star, it seems, from his solitaryposition at the apex of the stellar system, gave rise to thenotion of a god who was one-footed. How ancient is thisconception will be guessed when we learn that the wildtribes of Australia have a star-god Turunbulun, who islord and protector of the Pleiades, and one-eyed and onefooted.After this Odin, or the Cyclopes with their oneeye, or Hephaistos, the ;Smith of Heaven, with his lamefoot, need occasion us no surprise. This lame-Footed god,again, forms an obvious stepping-stone to the one goatfootof the great god Pan, that deep and tender Asiaticconception which found itsway into Hellenic ideas fromthe older Phrygia. It is difficult to believe, and yetit issaid, that the Pole-star deity was at one time identifiedwith the goat. Thus the Rig-Veda contains numerousreferences to Aja-Ekapada a name that may be translated as either the One-footed Goat or the Birthless OnefootedOne. It is generally assumed that the second ofthese renderingsis correct, and that it points to the sun.And if it had not been for the great god Pan and his onegoat-foot, comparative mythology might have had toagree. Indeed, it is not easy to ignore this renderingentirely when we read in the Veda that he who has onefoot has outstripped them that have two." This wouldsound to a modern more like the sun than the Pole-star.But the ancient singer possibly meant that he who had butone foot had reached to the lordship and height of theuniverse. In this sense, of apex of the cosmos, Aja-Ekapada is constantly opposed to Ocean and the Dragonof the Deep, who is supposed to be the Rain-Cloud, thewomb of all life, and to personify the vast and immeasurable abyss of the southern sky. Thus we have a pair ofgods gods of the North and South.3B8

CHAPTER VIII :Summary of Indian TheologyCONCLUSIONTHE following scheme sets out very briefly thefundamental conceptions of Indian theology andcosmology, as assumed in most of the foregoingmyths and legends :The GodsThe One Absolute Realityis Brahman (neuter), which,by the assumption of attributes, becomes Ishvara, god oroverlord. Ishvara has three aspects, viz. Brahma, Shiva,and Vishnu, with their Shaktis or energies, SarasvatI,Devi, and Lakshmi. The sectarian worshippers identifyone of these with the highest Ishvara, and regard the twoother aspects as merely devas. Hence there appears acertain confusion of status in the legends, according to theparticular sectarian standpoint from which they are related. The most important sects are the Shaivas, whoworship Shiva, the Vaishnavas, who worship Vishnu(chiefly in his avatars, as Rama or Krishna), and theShaktas, who worship Devi as the Supreme. Almost allIndian worship is monotheistic there is not for the;individual worshipper any confusion of God with gods.Avatars are special incarnations assumed by portions ofthe Supreme for helping on the processes of evolution andrelease. Ten such avatars of the supreme Vishnu areusually recognized, of whom Rama, Krishna, and Buddhaare the last, and Kalki is yet to come. "Whensoever,"says Shrl Krishna, Law "the fails and lawlessness uprises,O thou of Bharata s race, then do Ibring myself to bodiedbirth. To guard the righteous,to destroy evildoers, toestablish the Law, I come into birth age after age."389

Mythsof the Hindus @f BuddhistsDifferent NamesA source of confusion to the student of Indian mythologyat first appears in the many names by which one and thesame 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, andit is realized that the different names refer to as many aspectsof One Being. For the gods possess a manifold consciousness, and by division of their attributes appear and act inmany places and many forms at one and the same time. Itwill have been observed that every god, whether Ishvara ordeva, has a feminine counterpart or aspect. These wivesare the Shaktis or powers without whom there could beno creation or evolution. For example, the Shakti ofShiva is Devi, whose other names are Sati, Uma, Durga,Chandi, ParvatI, Kali, &c. ;it is she who is worshippedby many millions as the Mother, and all these worshippersspeak of God as She. The great sex-distinction pervadesthe whole universe, and the psychology of sex is everywhere the same all :things that are male are from Shiva,all that are female are from Uma.Cosmic PowersDistinct from Ishvara are the devas, Indra, Agni, Varuna,Yama, old personified cosmic powers who alone wereworshipped in the old Vedic days, before the emergenceof Shiva and Vishnu. These devas dwell in swarga, anOlympian paradise; they bestow on their worshippersdivers boons, but they are never saviours of souls.Their moral status is like that of men, and swargais aplace where all wishes and desires are gratified, where390

Kali

Cosmic Powersalso human beings obtain the reward of good deeds in theintervals between one birth and another. The devas donot perform tapas (asceticism)or sacrificethemselves forthe world, nor do they incarnate as avatars. Humanbeings, by tapas or ritual sacrifices, and generally by gooddeeds, may attain a place in swarga, and even the status ofa deva; but this does not preclude the necessity of rebirthon earth, nor is it to be regarded in any sense as salvation(mukti, moksha) or as equivalent to the attainment ofnirvana. Nirvana is a state, swarga a place.Amongst the devas is Kamadeva and his wife Ratl(desire). Associated with the devas in swarga are therishis (including, e.g. Narada, Vishvamitra, Vashishtha,&c.) and the prajdpatis (including Daksha); the formerare the priests, the latter the worshippers, of the devas.Swarga also is the home of a variety of mythical beings,the apsaras, gandharvas, kinnaras, and the specialanimals who are vehicles of the gods, such as Vishnu sGaruda and Ganesha s rat. The apsaras are thedancing girls of Indra s court; the gandharvas andkinnaras the musicians, and these last have forms whichare only partly human, some being partly animal, otherspartly bird in nature. The apsaras, gandharvas, andkinnaras do not enter into the cycle of human incarnationand evolution, but, like the fairies of Western mythology,may in rare cases make alliances with human beings.Yama, though one of the devas, is the Lord of Hades,where the bad deeds of human beings are expiated in theintervals between one birth and another. It should beunderstood that a part of the interval between births is spentin Hades, a part in Heaven, according to the proportion ofmerit and demerit earned by the individual in question.The demons (asuras, daityas, rakshasas) are constantly at

""Myths of the Hindus & Buddhistswar with the devas, who are represented as appealing toBrahma, Shiva, or Vishnu for assistance.The UniverseIn speaking here of the Hindu cosmology,it is chiefly oursolar system that is to be understood ;but it will beclear that similar principles are applicable to any other system, or to a whole universe composed of many systems.No original creation of the universe can be imagined;but there are alternations, partial and complete, of manifestation and withdrawal. At the commencement of acycle (kalpa) the world is created by the Brahma aspectof Ishvara ; during the cycle it is sustained by Vishnu ;and at the end, as Shiva, he destroysit. This cosmicprocess takes place according to the following timescheme :A cycle, or Day of Brahma, a kalpa, the period of theendurance of the solar system,is 12,000 years of thedevas, or 4,320,000,000 earth-years. At the beginningof each Day when Brahma wakes, the Three Worlds sooften spoken of in the myths, together with the devas,rishis, asuras, men, and creatures, are manifested afreshaccording to their individual deserts (karma, deeds) only;those who in the previous kalpa obtained direct release(nirvana, moksha), or who passed beyond the ThreeWorlds to higher planes, no longer reappear. At the closeof each Day the Three Worlds, with all their creatures,are again resolved into chaos (pralaya), retaining only alatent germ of necessity of remanifestation. The Nightof Brahma is of equal length with the Day.The life of our Brahma or Ishvara is one hundred Brahmayears,at the end of which time not only the Three Worlds,but all planes and all beings Ishvara himself, devas,392

"The Universerishis, asuras, men, creatures, and matter are resolved intochaos (riiaha-pralaya, great-chaos "), enduring for anotherhundred Brahma-years, when there appear a new Brahmaand a new creation. It will be seen that both major andminor alternations of evolution and involution are represented as necessitated by natural law the latent force ofpast action (karma). Causality governsall conditionedexistence. The whole scheme is highly scientific.The Day of Brahma is divided into fourteen manvantaras,over each of which presides a Manu, or teacher. Eachmanvantara is followed by a Deluge, which destroys theexisting continents and swallows up all living beings,except the few who are preserved for the repeopling ofthe earth. The name of our Manu is Vaivasvata, who isthe source of the Laws of Manu, formulating the basicstructure of Hindu The society. Day of Brahma is alsodivided into lOOOjvz/^-cycles (mahd-yuga)>each consisting of four ages, the Satya, Treta, Dvapara, and Kalivugas, of which the last three are periods of progressivedegeneration from the first. The four yugas together last4,320,000 years; the first 1,728,000, the second 1,296,000,the third 864,000, and the last 432,000. The presentyear (A.D. 1913) is the 501 3th of the Kali yuga 1 of thepresent mahd-yuga ; this mahd-yuga is the twenty-eighthof the seventh manvantara of our kalpa, called the Varahakalpa, because in it Vishnu incarnated as a boar (varaha) ;and this kalpa is the first day of the fifty-first year of thelife of our Brahma.The events related in the Mahabharata took place in theTreta yuga of our mahd-yuga ; those of the Ramayana inthe Dvapara yuga. The oldest stories of the battles of1The commencement ot which Kali yugawas coincident with theDay of the death of Krishna. 393

Myths of the Hindus SP Buddhiststhe gods and asuras and the legends of the rishis go muchfurther back: the Churning of the Ocean, for example,took place in the sixth manvantara\ the rescue of theelephant from the crocodile in the fourth ;the Boar incarnation in the first ;and the emergence of Brahma, calledthe lotus-born because of his origin from a lotus sprung fromthe navel of Narayana, at the very beginning of the kalpa.The Three Worlds (/;z7<?/z),towhich constant referencehas been made, are the physical plane (Bhur), the astralplane (Bhuvar), and Heaven (Swarga) these three ;only,with the underworlds, are concerned in the daily creationand dissolution. These also constitute the Samsara orWandering, the condition of birth and rebirth, wheredesire (kdma) and personality (ahamkara) are the guidingprinciplesof life. Above the Three Worlds are fourother planes which endure throughout the life-period of aBrahma ;these are reached by such as pass beyond theThree Worlds without attaining direct release ; they goonwards to fshvara, and attain release with him at theconclusion of the period of a hundred Brahma-years.Below the Three Worlds are the seven Patalas or underworlds (distinct from the realm of Yama) ; these areinhabited by the nagas, the semi-human serpents, whopossess a rich material civilization of their own. Theseunderworlds are supported on the heads of the nagaAnanta (Infinity),who also supports Narayana during hisrepose in the Night of Brahma.The earth is supported by eight elephants, one in each ofthe eight quarters. There are also guardian gods of thequarters, those for East, South, West, and North beingIndra, Yama, Varuna, and Kuvera ; according to theBuddhists, however, it is the regents of these gods whoare the guardians of the quarters, and it is these regents394

Mythical Geographywho are represented in the oldest Indian god-figures,those of the Bharhut Stiipa (second century B.C.).Evenearlier the Brahmans also had representations of thedevas, but made in impermanent materials while the;representation of Ishvaras and Supreme Buddhas is a laterin the seventh ordevelopment, attaining its highest typeseighth century A.D.The prime cause of creation is inexplicable,for in auniverse conditioned by causality causes must precedecauses backwards for ever. But the process of manifestation or creation is more properly regarded as outsidetime, and equally past, present, or future. No motive canbe assigned for this Will, a fact which is mythicallyrepresented by calling the world-process Ltld, the Lord samusement; or, again, by saying that Being desires tobehold the reflection of its own perfection mirrored inNon-Being.Mythical GeographyThe mythical geography of our system must also bedescribed.There are seven island-continents surroundedby seven seas. Jambu-dwlpa (the world)is the innermostof these ;in the centre of this continent rises the goldenmountain Meru, rising 84,000 leagues above the earth.Around the foot of Meru are the boundary mountains ofthe earth, of which Himalaya lies to the south the land;of Bharat-varsha (India) lies between Himalaya and thesalt 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. Thename of the continent Jambu-dwlpa derives from aJambu tree that grows on one of these four mountains.Its fruits are as large as elephants ;when they are ripe395

Myths of the Hindus & Buddhiststhey fall upon the mountain, and their juice forms theJambu river, whose waters give health and life to thosethat drink of them. There are also lakes and forestsand mountain spurs.On the summit of Meru is the city of Brahma, extending14,000 leagues, renowned in Heaven ;around it are thecities of Indra and other regents of the spheres. Aboutthe city of Brahma flows the Ganges, encircling the city;according to one account, the river divides in four, flowingin opposite directions ; according to another, Ganges, afterescaping from Heaven and from Shiva s tresses, dividesinto the seven sacred rivers of India. In the foot-hillsdwell the gandharvas, kinnaras, and siddhas ;the daityas,asuras, and rakshasas in the valleys. All these mountainsare included in Swarga (Paradise), where the fruit of goodactions is enjoyed. Bharat-varsha (India, or perhaps thewhole human world)is one of nine lands situate in areasbounded by the various mountains spokenof. Of thesenine, it is in Bharat-varsha only that there are sorrow,weariness, and hunger ;the inhabitants of other varshasare exempt from all distress and pain, and there is in themno distinction Qlyugas. Bharata is the land of works, wheremen perform actions, winning either a place in Heaven,or release ; or, it may be, rebirth in Hell, according totheir merit. Bharata is, therefore, the best of varshas ;other varshas are for enjoyment alone. Happy are thosewho are reborn, even were they gods, as men in Bharatvarsha,for that is the way to the Supreme.History of the TheologyWith regard to the history of some of the ideas herespoken of :From the hymns of the Rig-Veda, which go396back to a

Philosophytime when the Aryans were not yet settled in the Gangesvalley, but lived amongst the tributaries of the Indus, welearn of a time when there was no caste, no privilegedworship, no Brahmanical system of government, but therewere many pastoral tribes governed by hereditary kinglets.The old Vedic religion consisted in the worship of thepersonified powers of Nature, gods of the sky, the air,and the earth. Gradually the belief in these distinctdeities yields to a conviction that they are manifestationsof One, who has many names, such as Prajapati, Vishvakarma,&c., but is finally called Brahman, a wordwhich in the earlier hymns means nothing but the powerof prayer,in a way analogous to the Christian conceptionof the Logos. To this was added the idea that thisBrahman was nothing but the all-pervading Self (atmari),to know whom is to know all.Thus we get side by sidetwo phases of religion the old sacrificial cult, wherebymeans of moralmen seek to win a place in Paradise bybehaviour and offerings to the gods and the search for;the highest knowledge, the knowledgeof the Brahman.This position was reached before the time of Buddha;the fully developed Brahmanical system above describedattained shape in the succeeding centuries.PhilosophyThe prevailing philosophy (there are, of course, othersystems also, though all are closely interconnected), thedoctrine of esoteric reality to which the above exotericscheme is related, is a form of uncompromising monismcalled the Vedanta ; it maintains that there is but OneReality, the Brahman, of which naught whatever can beThis is thepredicated.Unshown, the Unknown God ;whatever qualitiesor attributes one might wish to use to397

""Myths of the Hindus & BuddhistsIt isexpress its nature, in a famous Vedantic phrase:not that, it is not that (neti, neti).To know this realityis to know all, just as to know clay is to know all that ismade of clay the apparent differences consist only inname and form (namarupa). This reality is within ourselves, and we in it. It is, in fact, our only true Self(atman), obscured in us by personality (ahamkard) andattributes (upadhis). The knowledge of this Reality isRelease (moksha, nirvana), just as when an earthen potis broken it is realized that the space within is one withthe space without. To attain this release is the highestend of life.The life of each individual soul (jlvatmari) follows a doublepath the primal Will to Experience (pravrittimargayd),and the later Will to Denial (nivritti margaya], or,briefly, the paths of Pursuit and Return, familiar to themystics of all ages and countries. The process of Embodiment and Release is always in progress but inasmuch;as the Released return no more, it is clear that thePursuers must always be in the majority.Yet it is an evilthing for any community if it be composed wholly of thosewho pursue, without a due leaven of those who return.Human SocietyOn this basis the ancient rishis laid down as the four aimsof human life, D karma, Art ha, Kama, Moksha, i.e.Morality, Wealth-winning, Fulfilment of Desires, andRelease. That individual souls are in different stages ofdevelopment, besides possessing special capacities ortendencies as well as special deserts according to thenature of past action, is reflected in the theory of caste(varna, lit.colour), each with its appropriate morality(sva-dharma) .398

Marriage"Caste," as Sister Nivedita has said,"is race continuity ;it is the historic sense ; it is the dignity of tradition andof purpose for the future. It is even more: it is thefamiliarity of a whole people in all its grades with the onesupreme human motive the notion of noblesse oblige"MarriageMoksha, or Release, is ultimately attainable by theindividual 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 ofmen and women. Hence in the Hindu social system greatstress is laid on marriage; so far from celibacy beingrecommended to the citizen on religious grounds,it isexpresslydeclared that neither can the citizen attain toHeaven after death, nor canhis ancestors remain there,unless he has begotten a son. The Hindu marriageisindissoluble, except in the fourth caste. Polygamy ispermitted, but is comparatively rare, as the number ofmen and women is about equal; the most usual reasonfor a second marriageis the childlessness of the first. Asin so many other systems, the basis of marriage is dutyrather than romantic love. The high spiritual status ofthe Hindu woman is reflected in the mythology indeed,;as we have seen, there are many millions of Hindus whothink habitually of God as She.// is She (says Shankaracharya) with whom Shivaseeks shelter . . .Whose words are sweet.The Destructress of ills,Ever and in all places pei vading,Tender creeper of Intelligence and Bliss.399

"Myths of the Hindus & BuddhistsThe mother," says Manu, "exceedeth a thousand fathersin the right to reverence, and in the function of teacher."And again in the Kubjika Tantra : "Whosoever has seenthe feet of woman, let him worship them as those of histeacher."RenunciationThe life of a citizen is appointed for all but the few whofeel already in their youth the irresistible call to renunciation (vairagya, turning away), and so become monks ornuns. For such as these asceticism is a vocation. Thecitizen, on the other hand, as we have seen, is commandedto marry and to bring up children. But life as a citizen isnot the whole life, even of an ordinary man ;there comesa time when he, too, turns away from the world. Hislife is planned in four stages (ashramas], 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 inmany lives so ordered, that gradually ripens the individualsoul, until at last it feels the irresistible call and bendsits whole force toward Release (nirvana).

""""""""""GLOSSARYINDEXTHE PRONUNCIATION OF SANSCRIT NAMESThe pronunciation of Sanskrit names iscomparatively easy, for thesame letter has always the same sound, and every letter is sounded.It is true that of certain consonants there are several varieties, whichare necessarily distinguished in learned works by diacritical marks.For most readers of the present volume, however, it will suffice toremember, regarding the consonants, that while sh is used to representsounds similar to that of sh in wishing," in all other cases the letter hfollowing a consonant must be separately pronounced for instance,"Bh in Bhlma as b-h in cab-horse." n before k or g is usuallypronounced like ng in "sing";n in Kans," and m in "samsara,"hamsa," simha," ahimsa," etc., are pronounced in the same way.The general rule for vowels is to pronounce as in Italian. It ismost important to remember that a is never sounded like a in "man"or a in late.". The vowels sounds are approximately as follows :"a as a in Americae as a in "cake"i as i in "ill"o as o in noteu as u in "full"a as a in "father"as ee in "eel"u as oo in "fool."If these general rules are consistently followed, it will suffice toindicate in the Glossary the accent and syllabic division of a few ofthe longer names, without re-spelling. Where no accent is indicated,approximately level stress should be used. The last syllable shouldnever be clipped.AD HI-RATHA. A royal charioteer ;Karma and, 132 ;finds Kamaas a babe, 197ADITYA. The Sun; apostrophizedby Agastya, 93ADMETUS. See AlcestisAESOP S FABLES. Reference to, 1 5AGAS TYA. A rishi (sage) ;comesto witness the defeat of Ravanaand teaches Rama a hymn tothe sun, 93 ;leads hermits toRama, 104 ;takes leave ofRama, 105; equivalent, Agastya-Muni(Agastya the Sage),386, 387AGHASUR. A dragon sent by Kansto destroy Krishna, 224AG-NI .Fire, the god of Fire ;mythology of, 17 ; Fire, equivalent, 99A-HIM -SA (harmlessness). Hinduism permeated with the doctrine of, 10 ;not forced uponthe Kshatriyas or Shudras, 10AIR. The all-pervading, directsHanuman to Ravana, 67AIRA -VATA. Indra s elephant, 232A j ANTA. Frescoes, reference toculture depicted in, 6A j AS AT. Prince ;Devadattaplots with, against Buddha,280-283A-KAMPANA (Unconquerable). Arakshasa, slain by Hanuman atsiege of Lanka, 83AKSHA. Prince ;leads a host ofrakshasas against Hanuman, 7 1 ,72ALAR A. A famous sage, soughtout by Siddhartha, 265ALCESTIS AND ADMETUS. Reference to, 385A-MA RA. City of, 250A-MARA -VA-T! . The city ofIndra ; Ayodhya as fairAMBA . I. Identical with Shikhandin173 ;the story of the2C 401

""Mythslady, 173-181. II. Daughter ofking of Benares, betrothed toShalwa, 174 won in tourna;ment by Bhishma, 176 ;allowedto depart to Shalwa, 176 re;jected by the king of theShalwas, 177 Bhishma; and,178, 179 combat of Parashu-;Rama on behalf of, 179 ;Shivaappears before, 1 80 her immo;lation, 181AMBALIKA. Daughter of king ofBenares, 174 won; by Bishmaas bride for Vichitravlrya, 176AM BI-KA. Daughter of king ofBenares, 174 won; by Bhishmaas bride for Vichitravlrya, 176A -NAN-DA. A disciple of Buddha;urges Buddha to admit womento the priesthood, 279, 280;hisgrief at Buddha s death, 284AN-ANTA . The thousand-headednaga (snake) that issued fromBalarama s mouth, 243 Vish;nu s attendant, 311. Equivalents, Ati-Sheshan, Infinite,3HANDROMEDA. Reference to, 385installs KamaANGA. Duryodhana as king of, 131ANGADA. One of the monkeyhost;son of Vali, 65, 68, 74,80;meets Thunder-tooth inbattle, 83 laid low by Indrajit,88ANGER. The, of Shiva, 290, 291ANGER-CHAMBER. Room set apartfor an angry queen ; Kaikeyienters, 36ANIMAL. The attraction of theanimal for childlike races, 16A-NIRUD -DHA. Son of Pradyumna(a re-birth of Satrughna),240 marries Charumati and;Usha, 240ANJALIKA. The greatest ofArj una s arrows, with whichhe slays Kama, 207ANJANA. Mother of Hanuman,65ANSHUMAT. A mighty chariotfighter,318ASPARAS. Heavenly nymphs, 20 ;the dancing girls of Indra scourt, 391AQUILA. Equivalent, Garuda ;The divine eagle, 385402of the Hindus &P BuddhistsARABIA. One of the extremitiesof breeding-ground of Asia,ARHATS.iPrinces of the Shakyasand Kolis become, 279AR JUNA. The third of the Pandavas;his vow to Drona, 123 ;rival of Kama, 123, 130-132 ;Drona tests his skill in archery,126, 127, 129 the son of; Indra,131 leads ; against the Panchalas,1 34 ; captures Drupada,135; Drupada s secret wishthat DraupadI should wed, 143 ;wins Draupadi at the Swayamvaracontest, 146 declared;invincible once he obtains visionof the great God, 165 ;beholdsthe great God, 167, 168 ;theBhagavad gita and, 186, 187 ;his grief regarding Bhishma,193 ; brings down Kama sstandard, 207 ; slays Kama,207 Krishna s; charioteer, 242 ;at Dwaraka and Kurukshetra,244 with remnant of Krishna s;descendants establishes newcities, 244A-RUNDHATI . The NorthernCrown, reference to, 387ARYAN. Mind, at work in connexion with the Jdtakas, 1 5 .Brain, its store of great naturegods,17ASAMANJA. Son of Sagara,3i7ASCETICISM. Practised by thefour castes in different ages,1 1;of Vishvamitra, 28 ;of a Shudra,punished, in of ; Arjuna,166; of Siddhartha (Buddha),266 ;of Uma, 297 ; of Bhagiratha,320 ;of Chyavana, 370 ;the ultimate vocation, 400ASHRAMAS. Foster-hermitages,equivalent, 178ASH -VAT-THA -MAN.a horse son of;Strong asDrona, 121 ;his knowledge of the theory ofwar, 125 ; false report of hisdeath, 185ASHVINS, THE. Divine twins ;the story of, 377-378ASH -WA-ME -DHA (horse-sacrifice). Rama s munificencemakes a unique, 112ASH WA-PATI. Uncle of Bharataand Satrughna, 30

Glossary & IndexAsii wA-sii NA. 1 ive mightyi, Il8; a partly philoarrows shot by Kama, 205, 200ASIA. Early history of man sophic, partly devotional, inin,spired utterance of Krishna,i; Western, one of the world s186-190 doctrine of lhakti;central areas of civilization, iin, 217ASOKA (A-shoka). Wood of, BHA -GA-VA-TA PU-RA -NA.searched by Hanuman, 68, 69 ;gends of Krishna s youth and,SIta found at, 69-72 ; tree,217 ; Rdmdyana and, 218Sita found beside, 95BHA GA-VAT! . Alias Parvali.A -SU-RAS (identical with Rakshasas,10).BHAGI-RATHA. SonShiva s wife. See ParvatiAYODHYA of Dilipa ;(unconquerable). Valmikiconnected with the kings BHAK -TIworships Shiva, 320of, 6 ; city of, in the (devotion). Doctrine of,countryin Bhagavad Gltd, 217,of Koshala ; Dasharatha, king BHA 218RA-DHWAJA. Hermit, welof, 25 ; messengers sent to, by comes Rama, 46 Bharata;Janaka, 29 Dasharatha reentertained; by, 51 Rama;turns to, 30 ;decorated forgreets again, 102 ;father ofRama s installation as king, 33 ;Drona,wealth of, 43 ;Rama 1 2 1takes BHA-RA-TA . I. India. Whateverfarewell of, 45 ;Rama grievesnot in Mahdbhurata, not infor, 47 ; grief of, for Dasharatha,land of, 5 II. One of Dasharathas four sons, 26 ;;49 Bharata; goes to, 49 ;Mandavyabestowed on, 30 ; mother,Rama declines to return to,52 Rama s sandals installed; Kaikeyi, schemes to displaceat, 53 Rama lord; of, 100 ;Rama in favour of, 34-45 ;Rama s return to, 101-104;Vashishtha sends envoys to,Rama s reign over, 104-117;49 ; reproaches Kaikeyi, 50,Rama at, 11251 his ; regency, 51, 52 his;search for Rama, 51-52 ;hisinterview with Rama, 52, 53 ;BHanuman and, 68 ;Ramaand, 101, 102 ; reigns in Kekaya,115; the best of varshasBALA-RA MA. Brother of Krishna;guest of the Pandavas, 148 ;is, 396Rohini, mother of, 219 ;Krish BHARGAVA. Kama s divinena and, grow up together, 222; weapon, 20 5_married to Rewati, 241 Krish BHARHUT STUPA.;Regents ofna seeks, 243Indra, Yama, Varuna, andBALI. One of the five greatKuvera, are represented at the,monkeys in the Rdmdyana,395brother of Sugriva, 21, 22BHAUMASUR. A demon, 240 ;BEHULA. The daughter of Saha,slain by Krishna, 241325; weds Lakshmindara, 326- BHIMA. The second of the Pan330davas,BENA RES. Dog does 125 at Drona s tourna;penance in,ment, 128 his ; fury in battle1 10 ;Pandava princes banishedagainst the Panchalas,1 34 ;to, 137-140 their; escape from,sets fire to house in which Pan140 ; Amba, Ambika, and davas dwell, 141 at the; Swayamvaraof Draupadl, 143Ambalika, daughter of king of,174; Bhishma visits, to secureYuilhishthira s fatal game ofqueen for Vichitravirya, 174 dice;and, 161, 162 the ; decepBuddha at, 247 ; Brahmadatta,tion of, 184-186; Damayantiking of, 255and. 35;BHADRA. A mighty elephant, 319 BIUMASAHA. KingBHA GAVAD GI TA . The of Rajagriha,national becomes disciple of Buddha,gospel, contained in the Mahiib- 274403

"""Myths of the Hindus ^f BuddhistsBH!SHMA. The Mahabhdrata and,119; his discovery of Drona asa teacher, 119-122; Yudhishthiras coronation sacrifice,Krishna, and, 153-157; guardian of the house of the Kurus,173 ; Shamtanu, father of,174; Vichitravirya, halfbrotherof, 174 his ; challengeat Benares to obtain Queen forVichitravirya, 174-176 Amba;and, 178, 179 combat between;Parashu-Rama and, 179 ;Shikhandinand, in battle, 182-186;mortally wounded, 1 84 Arjgrief and shame regarduna; sing, 193 his death; by Arjunaordained from of old, 193BHISHMAK, RAJA. Rukmim,daughter of, 239BIG-BELLY. One of Ravana smonsters, 84, 91BIMBISARA, KING. Siddharthawelcomed at Rajagriha by, 266BOAR, Arjuna attacked by,BOAR 166INCARNATION. Took placein the first manvantara, 394BO DHI-SA TTVA. Equivalent,Buddha-elect, 259, 266, 267,268, 269, 270BRAH-MA (M). The mythical originof colour (caste) and, 8 ;theCreator of the World, 23, 225 ;appears to Valmiki, 23 Ra;vana s oppression told to, 26 ;in SIta s abduction foreseesRavana s death, 59, 60 ;weapon, the power of, 72, 91 93 , ;visits Lanka, 98 steals Krish;na s calves, 225 ; prays Krishna s pardon, 225 Buddha;urged by, that the dharma betaught, 273 relates the;story ofShiva, 286-3 1 3 Shiva one;with,291 the; Prajapatis created by,292 ; Savitrl, wife of, 346BRA HMA-DA TTA. King of Benares,255. 257BRA HMAN(N). The one Reality, 389BRA HMAN-S. The mythical originof colour (caste) and, 8 ;Buddhaby birth a, 9 one of the four;fundamental colours, 9 ;asceticism practised by,1 1 ; perfectenlightenment attained by, 1 1 ;Rama and, 40, 41 ; prophecyconcerning Sita, 42 SIta s;404wealth given to, 42 ;Ramachides one for cruelty to a dog,no; counsel of chief eight,summoned by Rama, in ;Drona a, 119-121 ;of Ekachakra,143 Self;the, andthe Buddhist void," 249BRAJ. Yaduvamsis at, 218 ;people of, and Krishna, 222 ;girls, Krishna s flute, and the,229, 230, 232-238BRI HAS-PA TI. Devas appoint aspriest, 335BRINDA -BAN . Not found onmap, but to the Vaishnavalover Brindaban is the heart ofman, 218 ;Nand and Yasodareside at, 224, 226 ; perpetualspring in, 228BRYNHILD. Krishna s answer toArjuna compared to the wisdomof, 187-190BUD-DHA. An impulse of religionto China, &c., 3 his; protestagainst exclusiveness of caste,9 love of Yashodara; and, asset forth in the Jatakas, 1 5 ;the historical foundation, 245 ;the life of, 245, 246 the; temptation of, 247, 248 ;the teaching of, 248-251 ; by enlightenment Gautama becomes, 247 ;lived and died a Hindu, 248 ;Sumedha, equivalent seeSumedha, 250-263 teaches;triple formula to merchants whobecome disciples, 272-274 ;Suddhodhana worships, 275 ;visits the Tavatimsa heaven,277, 278 the abhidharma ex;pounded by, 277 ; prevents awar between the Shakyas andthe Kolis, 278 ;Devadatta andAjasat plot against, 280-283 ;the Final Release of (Parinirvdna),283-285BUDDHA-ELECT. See Sumedha,Bodhisattva, Siddhartha, &c.BUDDHISM. The temper that madeJainism and the gentle faiths,14 ;Ganesha and, 19 ;theage of the making of, 19; theteaching of, to the Indianpeople, 2 1 5BUDDHIST. Hindu theory ofcaste and Buddhist moral system, 10 ;reference to Birth-

"""stories (Jalakas), 15; orders,and the Christian era, 210 ;Void,""Self," .149Glossary & Indexthe, and the BrahmanCANOPUS. Identical with thestar Agastya, 386, 387CASSIOPEIA. Reference to, 385CASTE. Mythical origin of Hindusystem of, 8 ;difficulties inconnexion with change of, 9 ;equivalent in modern vernacular, birth (jdti), 9 the;four fundamental colours, 10 ;Hindu theory recognizes ownmorality(sva-dharma), 10 ;Sister Nivedita says, is racecontinuity, 399CASUALTY. All conditional existence governed by, 393CIIALDEA. Was this the centrefrom which came the worshipof planets ? 382CHAMPA. Kama found as a babeby Adiratha and Radha at, 197CHAN DRA-KETU. A devotee ofManasa, 324CHAND SADAGAR. A merchantprinceof Champaka Nagar ;Manasa Devi woos the devotionof, 322-331CHANNA. Gautama s charioteer,246, 264CHEDI. Bhishma s story and thequeen of, 155; Shishupala,son of ;Krishna s prophecy redeath of, 156CHINA. One of the extremities ofbreeding-ground of Asia, i ;Buddha an impulse of religionto, 3 ; worship in, 17CHIT -AM BARAM. The sacred citywhere Shiva s dance is dailybeheld, 310 the abode of the;saint Tiger-foot, 310CHI TRA-KU TA. Mountain of;Rama advised to go to, 46 ; goesthere, 47 Bharata visits Rama;at .5 2 . 53 Rama; quits, 53 ;Sita s and Rama s adventure at,passes, 101Wife ofBuddha-elect (Sumedha), 252-25571 Rama;CHUL -LA-SU -BHAD-DA .CHUNDA. A good smith who entertains Buddha, 283CHYAVANA. A great rishi ; storyof the kine and, 370-373 the;Ashvins and, 377-378CIVILIZATION. Breeding-groundof, in Western Asia,i Brf h-;manical, 3COSMIC POWERS. Summary ofIndian, 390-392CORONATION SACRIFICE. See SacrificeCOSMOLOGY, INDIAN. Summaryof, 389-400CREATION. The prime cause ofinexplicable, 395CYCLOPES. Reference to, 388DAITYAS. Identical with Rdkshasas,10 ;aid in churning theocean, 314DAKSHA. Story of Shiva and, atflowering - point, 215; Shivaand, 288-294 note on Shiva;and, re Aryan and Sanskriticviews of Brahma, 291-295 ;the chief Prajapati, 293DAMAYANT! AND NALA. Thestory of, 356-367DANCE. Legend of Shiva s, 310-313DANCE OF LOVE, THE, 232, 233DANCING MAIDENS. Alternative,Spinning Women. Referenceto, 387DANDAKA. A forest ; Kaikeyisuggests that Rama be sent asa hermit to, 37, 50 ;Ramawanders through, 53, 54DA SHA-RA THA. King of Koshala ;a Manu amongst men father;of Santa ; Kashyapa and Markandeyaamong his counsellors,25 Vasishtha and; Vamadeva,his priests, 25 ; gives hisdaughter Santa to Rishyashringa,25 orders a horse-sac;rifice, 25 four sons; prophesiedto, 25 Vishnu takes birth as;the four sons of, 26 ; story ofsons told to Janaka, 29 visit;to SiiKlhushraiiui, and his returnto Ayodhya, 29, 30 his rule;one of dharma (righteousness),405

""Mythsof the Hindus & Buddhists31 ;orders preparation forRama s installation as king,32 ;threatened by the planets,33 his ancient pledge toKaikeyi, 36-38 ;curses Kaikeyi, 45 ;his grief and death,47, 48 sons; of, at siege ofLanka, 82, 91 Rama; professes himself the son of, 98 ;Rama pleads forgiveness from,for Kaikeyi, 100 ; his queensattend SIta, 103 ; Kaushalyaand Kaikeyi united to, 115DAY OF BRAHMA, A. Equal to12,000 years of the devas, or4,320,000,000 earth -years, 392 ;the Three Worlds togetherwith devas, &c., are manifestedafresh at the beginning of each,392 the; Night of Brahma isof equal length with the, 392DEAD, THE GREAT HOST OF THE,208, 209.DEATH. The pilgrimage of, 211-216 ;Nachiketas and, 332-ComDECALOGUE, THE MOSAIC.mandment of, compared withHinduism, 10DECEPTION. The, of Bhima, 184-186DEER, THE GOLDEN. Marlchaassumes form of, and alluresRama from SIta, 56-58DEITIES. Assemble to Dasharathas sacrifice, 25 ; presiding,of all weapons, 93DELUGE. Each manvantara isfollowed by a, 393DEMONS, THE. Are constantly atwar with the devas, 392DESIRE. Kamadeva, equivalent ;the god of Love Passion the;wife of, 296; the Great Godutterly consumes, 296DESTROYER, THE. Ravana likenedto, 84DEVA". A god other than thesupreme God lit. a; shiningone ;Sumedha a, 252DEVA -DATTA. Buddha s cousin,268 ; plots evil against Buddha,280-283DEVAKI. Krishna son of, 217 ;serpent Shesh takes humanform at seventh pregnancy of,219 ; goes to Gokula, 220406DEVARATA. Raja bow; given bythe gods to, 28DEVA-YA N! AND KACHA. Thestory of, 335-342DHANWAN-TARI. The churning ofthe ocean and, 315DHARMA (duty and morality).Hindu caste recognizes, 10;duty of maintaining devolvesupon the Kshatriya and theking, ii ;Dasharatha s rulebased on, 31 ;Yudhishthira sdog revealed as, 213DHRISHTA-DYU MNA. Twin brother of Draupadi, 144 his;declaration at the contest forDraupadi, 144 discovers iden;tity of Pandavas, 148-149 the;Pandava general, slays Drona,185, 186DHRITA-RA SHTRA. The Mahabhdratas main theme, a battlebetween sons of Pandu andsons of, 1 1 8 ; grants Dronapermission to test the princes,127, 128 crowns; Yudhishthira,136 banishes the Pandavas to;Benares, 137-140 invites the;Pandava princes to their ancestral home, 150, 151 consents;to game of dice between Sakuniand Yudhishthira, 159-163;renewal of the contest throughthe decision of, 163-166; hisword of peace to the Pandavas,181 ;Krishna s mission to, 198-200 ;retires to Ganges withGandharl and Pritha, 208 ;Gautama s elephant takes theform of, 373DHRUVA-LOK. Hindu equivalentPole star. The story of, 378-380DHUM -RA KSHA (Grey - eye).Leads assault at the siege ofLanka, 82 ;slain by Hanuman,83DICE. The fatal ;Sakuni challenges Yudhishthira to playwith, 157-160; Yudhishthiraloses Draupadi at, 161 ;renewal of the contest betweenSakuni and Yudhishthira, 164-165DILIPA. Son of Anshumat ;Bhaglratha son of, 320DINESH BABU. Remark of, re thestory of Behula, 331

i(>sGlossary<|PDIP-AN-KARA. Equivalent, Onewho-overcame;birth of, 250 ;proclaims Sumedha as one whoshould become a Buddha, j ; iDOG, THE. Unholy to tin- Hindu;Indra objects to Yudhishthir.i s,from entering heaven, 2 u;revealed as Dharma. 213DRAUPADI. Daughter of Drupadaher;father s secret wishthat she should wed Arjuna,143 ; Swayamvara of, 143, 144 ;accepts Arjuna as her lord,146 ; duly weds the Panda vas,149 lost at;dice by Yudhishtliirato Sakuni, 161 ;Dhritarashtras boon to, 162 ; put incharge of Pandava forces, i<S2 ;sets forth on her pilgrimage,21 IDRONA. A Brahma, discovered byBhlshma, 119-121; equivalent, Brahman-jl, 120; son ofthe great sage Bhanuhvaja,121 ;Ashvatthaman son of,121 ;scorned by his friendDrupada, 122 ; Duryodhana apupil of, 123 ; Ekalavya awould-be pupil of, 123 ;declines to have Ekalavya aspupil, 124 demands as fee;Ekalavya s thumb, 125 tests;the princes skill in archery,126, 127, 128 declares his fee;as teacher to be the binding ofDrupada in battle, 133 1 andavasdo reverence to, 1;34 ;his vengeance against Drupada,135,136; Yudhishthira s coronation sacrifice and, i 54 Dru;pada prays Shiva for a son toaid in the destruction of,;the Kurus victorious under,184; slain by Dhrishtadyumna,185 Kama; pupil of, 197DRU-PADA . Drona s friendshipwith, 122 ; king of the Panchalas,122 ;Droma hopes tosee vanquished, 127 Drona;demands as his fee the bindingin battle of, 133 ; Arjuna captures, 135 Drona s; strangevengeance upon, 135, 136; hissecret enmity towards Diona,136 his ; daughter s (Draupadi)Swayamvara, 143 ; Kanipilyathe capital of, 143 ;his secretIndexwish that Draupadi might wedArjuna, 143 attends; Draupadi s Swayamvara, 145 ; approval of Arjuna as btCO, 146 shielded ,by Arjuna and Bhlma,147 his ; joy at being alliedwith the Pandavas, 149 Yudhislithira;s coronation sacrificeand, 1 54 ;Shiva worshippedby, 168, 169; Shikhandin-Shikhandini, daughter-son of169DUR-VASAS. A portion of Shiva ;Indra cursed by, 314DUR-YO DHANA. One of Drona spupils Kama; friendly withrather than with the Pandavas,123 Bhlma; the cousin of,125 ; Gandharl, mother of,watches tournament, 127 his;rivalry against Bhlma at Drona stournament, 128, 129;Kama installsas king of Anga, 131 ;attacked by Drupada, 1 34 his;jealousy of hisattends cousins, 137;swayamvara of Draupadi, 144 ; guest at Indraprastha,157, 158; Yudhishthira sfatal game of dice and, 159-165 the; aggressions of, 181,iSj; vanquished in the battlebetween the Pandavas andKurus, 1 86 Kama s ;gratitudetoward, 199 ; weeps for Kama,207 ;Pandavas oppressed by,241 ;Lakshmana daughter of,241DWARAKA. See Dwarkanath.Krishna and Balaram migrateto, 239, 240 ; people of, knownas Vrishnis, 241 ;women of,placed under the Pandavasprotection, 243 ocean;overwhelms, 244DWARKA-NATH. The Lord ofDwaraka, alternative;Krishnaessentially such, 217DYUMAT-SE NA. King of theShalwas, father of Sat ya van,347EARTH. Situ born of,1. ken home 1 by,i1497 ;Sltai-:. The thought of Aryanman played about the, 16;407

1Myths of the Hindus & BuddhistsAquilla or Garuda, the divine,385EGYPT.One of the extremities ofbreeding-ground of Asia, iEKA-CHAKRA. The Pandavasarrive at town of, 142EKA-LAVYA. Drona declines, asa pupil, 123 ; worships clayimage of Drona, 124 son of;the king of the Nishadas, 124 ;his skill as an archer, 124 ;histhumb paid as Drona s fee, 125ELEPHANT. The thought of Aryanman played about the, 16 ;thesix-tusked, 252-254ELEPHANT-HEADED. Indian imagination conceives the universeas the, 17 ; meaning of, 1 8EPICS. Stories from the, 314 toendEPIC, THE. Of Hinduism, 19-21FFIRE. Sita prays to, 73 ; Indrajitsacrifices to, 88 ; tests, andrestores Sita, 99 ; Agni equivalent, 99 Sita; and, 107 Shiva s;gift to, 298 ; offerings to, byLord-of-Horses, 345FIRE-GOD. Nila, son of, 84 ;accepts Indra jit s sacrifice, 88FISHING. Shiva s, 300, 301FLUTE. Krishna s, and its influence on the herd-girls, 228,230, 232, 233, 235FRANCE, ANATOLE. Penguins of,reference to, 13FULFILLER OF DESIRE. SeeGanesha, 18Territory). Cosmical significance and attributes of, 18 ;the Fulfiller of Desire, 18;thegod of merchants, 19 ; chapelsof, 21 ;second son of Shivaand Parvatl, 298 ;eldest sonof the Mother of the Universe,38iGANGA. Equivalent, Ganges.Story of birth of, told byVishvamitra to Rama, 29 ;Rama reaches, 45 Sita ; prayst. 45 ; Jamna joins with, atPrayag, 46 follows; Ocean,passes across, 101 ;78 Rama;Sita and hermitages by, 106-108 ; Bharadwaja s ashramanear, 121 ;Drona grants landsto south of, to Drupada, 135,136; ship found on, by thePandavas, 141 Amba bathes;in, 1 80 ; messengers to Bhishmafrom, 195 Dhritarashtra re;tires to, 208 ;Yudhishthirabathes away his mortal griefin, 2 1 5 elder sister of; Uma, 295 ;Fire gives Shiva s gift to, 298 ;the birth of, another version,317-322 ; King Dilipa pondershow to bring down, 320 Bhaglrathabrings down, 320 ;;about the city of Brahma flowsthe, 396GANGES. See Ganga. The nameof ship made by Vidura forKuntI and her sons, 139GARUDA . Hanuman and, heroes,1 5 the divine; bird, attendantof Narayana, 22 ;Vishnuappears, riding on, 26, 291 ;at siege ofHanuman and, 66 ;GANDHAR!. Mother of Duryodhana,watches the tournamentto test the princes, 127 ;thegame of dice between Sakuniand Yudhishthira and, 164 ;Dhritarashtra retires with, 208 ;the curse of, 243GANDHARVA . Musical ministrantsof the upper air, 20GANDIVA. See Arjuna, 168 ;Arjunas bow, 195, 196, 205, 207GANESHA or GANAPATI (Lord ofthe Multitudes, or Lord of the408Lanka, 82 ; weapon, a, 92 ;Kaliya fears, 227 Siddhartha;and a, 267 ; equivalent, Aquila ;the divine eagle, 385GAURI. Rukmim prays to imageof, 239GAUTAMA. Alias Siddhartha;son of Suddhodana, 245, 246 ;marries Yashodhara, 246 ;Channa charioteer of, 246 ;seeks superhuman insight afterthe manner of Brahman ascetics, 246 Mara; tempts, 247 ;by enlightenment becomesBuddha, 247 the; story of hiselephant and, 373-374

GEOGRAPHY, MYTHICAL. Summary of Indian, 395, 396GIRI-VRA JA. Wealthy city inKekaya ; envoys sent to Bharataat, 49GITA. Equivalent, song secBhagavad Gltd.GOD. Krishna the incarnation of,153; Arjuna seeks vision of thegreat, 166 ; Arjuna beholdsthe great, 167, 168 ;Maha.de va,alternative, 168 ;Krishna hideshis godhead, 238 Shiva the;great, 293 ; every true ShaiviteGlossary ^f IndexGO-VARDHAN, MOUNT. Krishnateaches people of Braj to worship, 231 Krishna lifts, 231;GO-VINDA AND Go-PALA (herds-GREECE. One of the extremities Adiratha leaves Champa for,of ofbreeding-ground Asia, i197; Krishna at, 198, 200;GUHA. King of Nishadha ; greets Krishna s messengers atRama, 45 BharataI passes HEAVEN. Indra objects to Yuthrough realm dhishthira sof, 51dog entering, -i- ;GUPTA EMPIRE. Represents an Dharma enters, 213; Yudhiepochin which foreign cultureswere welcomed in India, 3GURU. A teacher in matters ofreligion, &c., 43HHA NU-MAN. The story of thesiege of Lanka and, 1 3 Garuda;and, heroes, 15; a monkeythat figures in the Ramdyana,21 the Hindu ideal of the;perfect servant, 22;son ofMaster is an incarnation of , 3 1 2 Vayu, 22 sent; by Sugriva to;millions of Hindus who think Rama, 62 ;son of the windgod,64 ; goes in search ofof, habitually as SHE, 399Ravana, 64 ; Arjana, motherof, 65 ; Jambavan recounts thewonderful deeds of, 65 his;search for Sita, 66-73 ;returnsto Rama, 73, 74 ;takes counselwith Rama, 77 Prince Indrajitand, 80 ; slays Dhumraksha,;83 ; presses Ravana in battle,84 Pot-ear and,;87 comes;to Himalaya, 88, 89 ; precedesRama to Ayodhya, 102 ; golden228-230, 232-235 Balaramjar given to, 103 reference to;;delights with his music, 241origin of, 105GO-KULA. Yaduvamsis at, 218 HARI. Alternative, Vishnu. Kans;Devakl takes Krishna to, 220 gives instructions for all wor;Putana at, 221 ;Krishna andshippers of, to be slain, 931;Balaram grow up at, 222eopis sing in praise of, 229 ;GOSPEL, The. The MahabharataKrishna recognized as, alternacompared with, 1 1 8tive, the Prime Mover, 243 the;churning of the ocean and, 315HARE. Buddha born a, 257HARE-MARK. Brahmadatta andthe, on the moon, 257man). Names indicate Krish HA STINA-PURA. Bhishma disna s origin as a god of flocks andcovers Drona in the forest outherds, 217; gopis dance around,side, 119; wanders to, 1 36 Kunti;and her sons set out from, forBenares, 138 Pandava;princesreturn to, 150; Duryodhanacompares Indrapastha with,158 Yudhishthira invited to,;159, 160 ;Bhishma escortsdaughters of king of Bento, 176; Amba and, 177, i;S;GODAVER!. River ;SIta appearsto, 59GODS, INDIAN. Surrounding of,389 ;their different names,390 ;cosmic powers, 390-393GOPAS. Equivalent, herd-boys,222GOPIS. Equivalent, herd-girls,218, 221 ;leave all to followKrishna, 218 ;Krishna andthe effect of his flute on the,234GREAT BEAR. Early fancy ofmen and the seven stars of the,387GREAT BEING. Buddha-elect,equivalent, 252GREAT-FLANK. One of Havana smonsters, 91409

Myths of the Hindus $P Buddhistsshthira dissatisfied with, 214;tastes the happiness of, 215HELL. Kumbhakarna vast as85, 86; Yudhishthira in, 214215HEPHAISTOS. The Smith ofHeaven;reference to, 388HERAKLES, LABOURS OF. Howmany of, were really stories ofhis constellation, 385HERD-GIRLS. Equivalent, thegopis ;prophesy that childborn to Nand and Yasodashould be called Lord of the,221HERMIT-S. Their joy in the knowledge of Havana s impendingdeath, 60 ; Hanuman disguisedas, meets Rama, 62 Ramavisited by, 104 ; the, of Benares273,TT 274HIMA -LA-YA-S. The, 21; monkeyhost gather from, 63 ;Lakshmanand, 85 ; Hanuman at,88, 89; Arjuna visits, to gainthe vision of the Great God,165 ; messengers to Bhlshmafrom, 195 the; Pandavas withDraupadi, climb the, 211;Buddha-elect born near lakein the, 252 ;Agastya-Muni,ancient village in valley of the,386HINDU. Ideals, approachedthrough hero-worship, 7 ; theoryof colour distinct from Mosaicor Buddhist moralities, 10;idea, formation of, 1 5 ; ideal]Hanuman the perfect servantin, 22 ; difference betweenearly worship of cosmic deitiesby the people and their spiritualized deities and demi-gods,212 ; Buddha, a, 248HINDUISM. A synthesis of religion,3 ; Mosaic Decalogue commandment compared with, 10permeated with the doctrineof ahimsa (harmlessness), 10 ;the Epic of, 19 ; symbols of,in the Himalayas, 2 1 time;indevelopment of, when religioneschewed deities of worldly210; folk-lore of,food, amiliar with name of AgastyaCanopus, 386HIRANYA - KASHIPU. Identical410with Shishupala and Ravana ;an impious king who hatedVishnu; his sin of blasphemyand his choice of expiationslain by Vishnu, 242HISTORY, THE. Of Indian theo-!ogy, 396, 397HOMER. Iliad of, compared withRdmdyana, 6HUMAN SOCIETY. The four aimsof human life laid down by theancient rishis, Dharma (Morality), Artha (WealthKama -winning),(Fulfilment ofDesires),Moksha (Release), 398, 399ILIAD.Compared with the Rdmdyana, 6; compared with theMahdbhdrata, 118INDIA-N. One of the extremitiesof breeding-ground of Asia, i ;epochs in culture in, i ;thegenius of, 2 ; Gupta empire,and foreign cultures in, 3 ;riseof Islam in, and effect on peopleof, 3 The; Mahdbhdrata conserves ancient beliefs of thepeople of, 4 ; mythologya stillcontrolling influence in, 4 ;whatever not in Mahdbhdrata,not in land of, 5 ;humane disposition of people of, 15mythology of Indra and Agni ,born outside, 17 ; imaginationconceives the universe as theElephant-headed, 17 ; worshipof Ganesha in, 18 ; people,teaching of Buddhism to, 215 ;the pseudo-historical legend ofKrishna, deep in the heart of,218; theology, philosophy, geography, society, 389 to 400INDIAN THEOLOGY. Summary of,389-400 ;the gods, 389 ;names of gods, 390 ;cosmicpowers, 390-392 the;universe, 392-395 ; mythical geography, 395, 396 ; history of thetheology, 396, 397 ; philos?phy, 397 398 human;society, 398, 399 ; marriage, 399,400 ; renunciation, 400INDRA. Mythology of, 17 ;Sitarefers to his wife, 58 ; Angada

>\Glossary<and, 65 Brahma; and,shaft, used by Lakshman, 90 ;grants boon to Rama, 100 ;visits Arjuna, 165 166 : Kama<>land, 197, 198; the KingHeaven, seen by Pandavas,211 ; objects to Yuclhishthira sdog entering, 212 admits;Yudhishthira to heaven, 215;people of Braj worship, 230 ;submits to Krishna, 231 ; placesladders from heaven to earthfor Buddha, 277 cursed; byDurvasas (a portion of Shiva),314 Narada relates ; story ofDamayanti to, 357-358 ; Agni,Varuna, Yama and, competewith Nala, 358 the; story ofthe Parrot and, 367-368 Gau;tama s elephant and, 373, 374INDRA-JIT. Son of Havana de;vises a way to bind Hanuman,72 leads warfare; againstRama, 76, 80, 81 ;his magicshafts, 82 ;victorious at siegeof Lanka, 87, 88 his deceit;on Rama, 89 his;death, 90INDRA-PRASTHA. A noble city,built by the Pandavas, 151 ;Duryodhana, guest at, 157,158; the Pandavas sent to,and then brought from, byDhritarashtra, 163 Yudhish;thira demands restoration of,181INDRASENA. Son of Nala andDamayanti, 366INDRASEN. Daughter of Xala andDamayanti, 366TSHVARA. Three aspects of, asBrahma, Shiva, and Vishnu,389 world created; by theBrahma aspect of, 392ISLAM. Rise of, in, and effect onpeople of, India, 3^f Indexlaid low by Indrajit, 88 ; goldenjar given to, 103jAMBU-DwlFA. Sons of Sagaraundermine, 318JAMBUMALI. Ravana sends toslay Hanuman, 71JAMNA. A river, joining withGanga, 46 ;SitS. prays to, 47 ;Rama passes across, 101 ;Amba s funeral pyre on banks of,181 ;the Yadavas dwell beside,217 not found on; map, 218 ;Vasudeva and DevakI cross,220; Kaliya in, 226 jtheBraj girls bathe in the, 229,230JANAKA. Historyirr the Itdmdyana,of daughter of, 23 ; rajaof Mithila;his sacrifice beforeDevarata s bow, 28 welconx IVishvamitra and;Rama, 29;SIta, daughter of, 98JAPAN. Worship in, 17 ;Gancshaknown as the god of the villages,in, 1 8JA TAKA-S. Story of Rama toldin one of the, 6 ;deal withanimal life as the vehicle of ahigh philosophy, 1 5 ;the ageof the making of, 19 ; book,story of Sumedha s re-birthsgiven in,JATAYU. King of all the eagletribes,20 ; Sampati, brotherof, 20 ;son of Vayu, 22 invulture-form meets and befriends Rama, 54 ;SIta appealsto, for help, 59 his conflict;with Ravana, 59 his wound;ing, 59 Rama sees traces of;conflict and finds, 60 ;hisdeath, 60JI-KASINDHU. A rakshasa. fatherin-lawof Kans, invades Mathura,238 ; city of Mathurfipossessed by, 239JJ. \INISM. Buddhism and, tintemperthat made them thegentle faiths, 14JACKALS. Manikka Vacagar andthe, 306-310JAMBAVAN. A noble monkey, 65,74 bears ruled by, 75 ; ;wounded at siege of Lanka, 8 1;KAND DEVAYAN!. The storyof, 335-34- ; significance, 339-KAIKI vl. Not made ignolilr. 12;om-ni Dashar&th& s three whrefl;motluT of K! the.scheming of, against Rar 411

Mythsof the Hindus ftp Buddhists45 ;cursed by Dasharatha,45 ;evil heart of, feared byRama, 46 ; reproached byBharata, 50 ;Rama pleads for,52, 100 ;Dasharatha forgives,100 ;Rama and, 106 ;deathof, 115KAILAS. Monkey host gatherfrom, 63KAL-PURUSH (the Time-man).Bengali name of Orion, 384,385KALAYAVAN. Slain by Krishna,2 39KALI. A demon, genius of theFourth Yuga, in, 393; possesses Nala, 360KALI. An aspect of Devi, 390KALINDI. Daughter of the Sun,alternative. Marries Krishna,241KALIYA. A poisonous hydra thatlived in the Jamna, 226 ; quelledby Krishna and sent to RamanakaDwlpa, 226, 227KAL-NAGINI. Serpent who killsLakshmindara, 327KALKI. Incarnation of Vishnuyet to come, 389KALUDA. A disciple of Buddha,274KAMADEVA (desire). The god ofLove ;visited by Indra, 296 ;Passion, wife of, 296 Shiva;and, 296-298 with his wife;Rati, amongst the Devas, 391KAMBAN. Hindu poet, translatorof the epics into the vernacular, 8KAMPILYA. Capital of Drupada ;the Pandavas set out for, 143KANS. King of Mathura son; of Ugrasena and Pavandrekha,218 ; prophecy re death of,219; Vasudev and, 220, 221;Krishna honoured by fear of,233 tournament between;Krishna and, 236-238KANVA. Father of Shakuntala,354KAPILA-VASTU. The Shakyasestablished at, 245 ;Buddhapreaches at, 248 ; Suddhodana,king of, 259KARMA. The conception of, 9KARNA. Reference to, as embodied in the Mahabharata,412118 ; pupil of Drona, 123, 197 ;rival of Arjuna, 123, 129-132 ;the sun and Kunti the parentsof, 130, 196; installed as kingof Anga, 131 saluted; byAdhiratha, 132 attacked; byDrupada, 134; rejected as asuitor by Draupadi, 145 Drau;padi admired by, 162 ; pledgenot to fight, 182 ;Indra and,197, 198 Krishna; and, 198 ;elder brother of Yudhishthira,198 Pritha; pleads with, toreveal his identity, 201 ;leaderof the Kuru host, 202 ; Arjunabrings down standard of, 207 ;Arjuna slays with arrow Anjalika,207 ; accepts Kunti ashis mother and the Pandavasas brothers, 209KARTTIK. Krishna dances withthe gopis in the month of,232KASH YAPA. One of Dasharatha scounsellors, 25KAURAVAS, OR KURUS. Alternative name of sons of Dhritarashtra,1 1 8 ; pupils of Drona,123 Drona tests their skill in;archery, 126, 127 ; forces, putin charge of Bhishma, 182KAUSHALYA. One of Dasharatha sthree wives ;mother of Rama,26 ; worships Vishnu, 39 her;grief for her son, 40, 41 ;reproaches Dasharatha, 47 ;greets Bharata, 51 Rama s;victory and, 100 ;decks themonkeys wives, 103 death;of, 115KEKAYA. Bharata reigns in, 1 1 5KESHINI. Wife of Sagara, 317KHARA. Younger brother ofRavana ;seeks to slay Sita,54-57 slain; by Rama, 55 ;supposed revenge for, 61 ;Maharaksha,son of, slain, 89KIN-NARAS. Human birds withinstruments of music undertheir wings, 20KIRATA. See Kirat- ArjunaKIRAT-ARJUNA, THE. Arjuna svision of Mahadeva, the GreatGod, as a kirata, or huntsman,165-168KISHKINDHA. Rama passes bycity of, 101

"partakesKOLI.Glossary & IndexYashodhara, daughter ofraja of, 246KOLIYANS. Two daughters ofraja of, the wives of Suddhodana,245KOSHALA. Rama reaches boundary of, 45KRISHNA (Narayana). Identifiedwith Vishnu and Rama, <;S,210, 217 son of Vasudev;and Devaki, an incarnation ofVishnu. I. IntheMahabharata,cousin of the Pandavas ;thestory of a divine incarnationwrought into a military epic,1 1 8, 241 recognizes Arjuna;and Bhima at Draupadl s swayamvara,147 ;at Yudhishthira scoronation sacrifice, 151-155;worshipped by Narada, 153;takes Shishupala on his lap,156; slays Shishupala, 157,242 ;utters Bhagavad Gltd,1 86-1 90, 242 ;mission to Dhritarashtra,198 ; Arjuna s charioteer, 203, 206, 242. II. Apastoral divinity and incarnation of Vishnu ; birth, 2 17-221 ; grows up with his brother, Balaram, 223;"Threeworlds found in his mouth,223 ;miracles of, 222-231 ;pardons Brahma, 225 ; quellsKallya, 226, 227 ; recognizedas Primal Male, 227, 231 ;stealsthe gopis clothes, 229 ;hisflute, 228, 232, 235, 238 lifts;Mount Govardhan, 230 ;darling of Nand, 234 vanishes;from Radha, 234 dances with;gopis, 235 ; slays Kans, 237 ;goes to Dwaraka, 238 ; fightsVanasur and Shiva, and proclaims himself identical with thelatter, 240 ; Pradyumna, his son,240 ; Sambu, his son, 241 ;marries Kalindi, 241 lord of;Dwaraka, visited by Narada,241 ; passes through Indra sparadise to his own place, 244KSHATRIYA-S. The mystical originof colour (caste) and, 8 ;oneof the four fundamental colours,10 ; duty of maintainingma dhar-devolves upon the, 1 1KUMARA. Son of Shiva and Parvati,298 ; slays demon Taraka,298 ;Ganesha brother of,KUMBHA. Leads rakshasas, andis slain, 89KUMBHA KARNA - Pot-car(" ").Ravana s brother ;his amazingcapacities, 85, 86 in;battle of Lanka, 87 slain; byRama, 87 the boon won;by,105KUNDALPUR. Rukmini born at,2 39KuNTi. Mother of the Pandavas ;watches the tournament plannedby Drona to test the prin127; sets out with her five sonsfrom Hastinapura for Benares,138 her; escape with the Pandavaprinces, 140-142 ;herwelcome to Draupadi, 148 ;equivalent, Pritha, 196 birth;of Kama, son of, 196, 197 ;pleads with Kama to reveal hisidentity, 201KURU-KSHETRA. Plain of, sceneof great battle between thePandavas and iKurus, s -i1 86, 191, 200 ; victory of, andYudhishthira, 208 ;Krishnautters the Bhagavudfield of, 242Gild onKURUS. The house of ;Bhishmathe guardian of the, 173 battle;between Pandavas and, 1X3-186, 202-208KUSHA. Alternative, Kusi. Oneof Sita s two sons, 112, 113Kusi. Alternative, Kusha. Sonof Rama and Situ, 6, 24KUVERA. The god of Wealth171, 172LABBERTON, D. VAN HINLOOI-KN.The story of Shakuntala. takenalmost literally from Javaneseversion published by, 353LAC, THE HOUSE OF. The storyof, 136-142LAKSH -MANA. Brother of Rama,his companion in exile his;tory in the Kdtndyana, 23 ;one of Dasharatha s four sons.Irnnla bestowed on, JO;Rftma invites him to rule theearth witli him, 33 his ; loyalty413

Mythsof the Hindus & Buddhiststo his brother Rama, 40-48 ;follows Rama into exile, 42-54 ;Dasharatha s last wordsconcerning, 50 ; quits Panchavati,urged by Sita, in searchof Rama, 57, 58 ;informsRama of SIta s abduction, 60 ;accompanies Rama on hissearch, 61-64 ;wounded inthe siege of Lanka, 81, 85, 90,92 ;anoints Vibhishana as lordof Lanka, 95 ; prepares SIta sfuneral pyre, 97 ;Bharata and,102, 103 ; accompanies Ramato Valmiki s hermitage, 107-110;sons of, found kingdoms,"5LAKSHMANA. Daughter of Duryodhana;wed by Sambu, 241LAKSHMI. Consort of Vishnu(Narayana) Brahma; pronounces Sita to be, 98 ;thesages pronounce Sita to be,105 ; story of the birth fromthe Milky Sea of, 316LAKSHMINDARA. Son of Chand,325 weds; Behula, 326-330 ;slain by the serpent Kalnagini,327 restored to life;by Manasa Devi, 329LANKA. An island city, generallyidentified with Ceylon, thehome of Ravana the; siege of,how told, 13 ;Ravana returnshome to, 55 ; Sampati informsmonkey host that Ravana andSita are at, 64 ;Sita found in,65, 66 ;Hanuman at, 68-73 ;throne of, promised to Vibhishana, 77 ; besieged by Rama,79-94 ; gods come down to,98 Vibhishana; repairs to, 104 ;story of rakshasas coming to,J05LAVA. Kusa and, sons of Sita,6, 112, 113LAW, WHEEL OF THE. Buddhaturns, 247, 274LIFE, HUMAN. The four aims of,laid down by the ancient rishis,398, 399LORD OF CREATION. See Sky,Hero of the, 2 1 5LION. The thought of Aryan manplayed about the, 16LOTUS-EYED. The story ofDhruva and the, 378414LOVE. Kamadeva, the god of,296-298LUCKY-TREE. Alternative, Buddha-elect, 256LUTHER. The story of Dhruvaand, 378-380MMADHU. Satrughna, king of, 115MA-HA-BHA-RATA, THE. Theresult of an effort to conservethe ancient beliefs of Indianrace, 4, 5 ;its influence onIndian society, 5 primal forms;of mythology in, 5 ; stages ofmythology in, 5 chief account;of system of caste found in, 8;introduction to the, 118-119;compared with the Iliad, 1 1 8 ;its theme, battle between sonsof Pandu and the sons of Dhritarashtra,1 1 8;constitutes asupreme appeal to the heartand conscience, 119; embodiesnational morality, 119; contrasted with Greek epics, 119 ;worship of Satya-Narayanapromulgated in the great epic,210 ;Krishna prominent figurein, 217 ; story of Kacha andDevayanl in opening volumeof, 339; history of Bharata sin the, 356 ;events reitedin, took place in the TretaErowessyuga of our mahd-yuga, 393MAHADEVA. See ShivaMAHA-MAYA. Wife of Suddhodana,king of Kapilavastu ;Buddha conceived by, 259-261MAHAPADMA. A mighty elephant,3 J 9MAHA-PARSHWA. One of Ravana sgenerals, 80MAHA-RAKSHA. Son of Khara ;slain at Lanka, 89MA-HA-SU-BHAD-DA. Wife ofBudda-elect (Sumedha), 252MAHENDRA. Mountain, up whichHanuman rushes, 65 ;Hanuman returns to, 74 ; monkeyhost at, 75MAINAKA. Mount, 66MAKARAS. Mythical fish-reptilesof the sea ;distressed byRama, 77

.399Glossary @f IndexMALWA PRINCES. Ceremonialcare of the body of Buddha,28557si. tin; by Kama, ;/ Kamareturns,from, 60MARKANDEYA. One of DasharathasMANA-SA DEVI. The goddess ofSnakes; daughter of Shiva counsellors, 25by MARRIAGE,i \i<-Hindu, indisa mortal woman the soluble i;except in the fourthof, 322-331 restores Lakshmindarato life, 329 restores; in the Hindu social;;system greatShankara stress is laid on,to life, 330; tinlegendas old as the 399Mykenean MARS. Planet of, threatensstratum in Asiatic culture,Dasharatha, 33330MATAL!. Sakra s charioteer, 92MANA-SAR OWAR. A pool around MATANGA. Rama passes by herwhich the gopts gather, 233 ;mitagetournament at, between Krish MA OiTHURA. Capital of the Yadavas,217, 218 ;na and Kans, 236-238Nand returnsMANDARA. Weight in Rama sfrom, 221 ;invaded by Kans,Brahma weapon, 93 ;churning-stickforchurning the ocean, MAYA (Illusion). Time, begotten2383Hby Narayana on, 115; theMANDAVYA. Daughter of Kushadhwajabestowed onuniverse born of, 312;Bharata, MENA-KA . One of the most30beautiful dancers in heaven,MAN-DEVOURER. One of Havana s354monsters, 84MERU. Mythical centre of theMAN-DO-DA-RI. Wife of Ravana ;universe ; placethe story of the siege of Lankaof sunrise, 78 ;Rama s Brahma weapon heavyand, 1 3 ; grieves for Ravana,13, 94; Ravana s queen,MANIKKA 68as, 93 the; city of Brahmasituate on summit of, 396VACAGAR. A Dravidian MILKY OCEAN. See Oceansaint ;the jackals and, 306- MILKY SEA. See Ocean310MILKY WAY. Yudhishthira putsMANTRAS. Spoken over dead on immortality in the, 2 1body of 5Jatayu by Rama MIRACLES. The, of Krishna,and Lakshmana, 61;Rama s244Brahma shaft blessed with, 94 MITHILA. Janaka raja of, 28;MAN-SLAYER. One of Ravana s Vishvamitra at, 28counsellors, 83, 84MONKEY-S. Counterplot of theMANTHARA. Kaikeyi s evil nurse, Rdmayana provided bywho plots Rama fives ruin, 34-36great, 21MANU. Lawgiver ; conception of;deemed by somescholars to be connected withhis own literary art, 7 ;chief some ancient cosmogony, 21 ;account of system of castehosts created to be the helpersfound in, 8 ; history of Hinduof Vishnu in battle, 26; Sit ftsociety and, 8 ;Dasharatha a,casts her jewels to five, 60;2 5 ;a teacher or, presides overhost, summoned by Sugriva!each of the fourteen tnam iuiturasinto which the Day63 ; Jambavan, a noble,Brahma ofhost marches to lay a siege tois divided, 393Lanka, 75 the host at Mahendra,75 ; Nala, son of Vishvaka-;MARA. The evil one, tempts(iautama, 247, 267-270rama, 78 lu^t; gathers underMARICHA. Rakshasa, who helps Nala s orders, 78 ;host, builddisturb Vishvamitra s sacribridge over Ocean, 79 accom;fices, 27 ; sought out byRavana, 55 his counsel to;Ravana, 50"; appears to Sitain form of the Golden Deer, 56,pany Rama home, 101-104MOON. The Hare-mark on the,257MORRIS, WILLIAM. Quoted, 187415

Myths of the Hindus &* BuddhistsMOSAIC. System of morality,compared with Hindu theoryof caste, 10 ; Decalogue, commandment of, compared withHinduism, 10MUGALANA. A disciple of Buddha,276MYTHICAL GEOGRAPHY. See GeographyMYTHOLOGIES. Contributions thatenriched the early,1 6MYTHOLOGY. The study of, 1-2 ;Indian, permeates whole lifeof the people as a controllinginfluence, 4 reference to;Aryan,17 of Indra and; Agni, Vayuand Varuna, 17worships Krishna, 153; visitsKrishna, 241 Savitri; and,346-348 the; story of Damayantitold to Indra by, 358,359NA -RA -YA-NA. Brahma pronounces Rama to be, 98 ; sagesRama to be, 105 ;Pronounce ime begotten by, 115; serpentShesh and, 219 ;Vishnu idenNby Indrajit, 88NILE. Ideas contributed to world37i> 372as we know it by the peopleNAIRANJARA. River, along banksof, 2of which Gautama wanders, 247 NIRVANA. Buddha entered intoNAKULA. One of the Pandava about 483 B.C., 248 term;twins ;skilled in horseman common to Buddhism and Hinship, 125 at the ; swayamvaraduism, 249 ; controversy as toof DraupadI, 143-146NALA. One of the monkey host meaning, 249, 250 Buddha;;experiences, 272 Yashodhara;son of Vishvakarma, 78attains to, 277 ;is a stateNALA AND DAMAYANTI. The story swarga a place, 391f356-367 ; Indra, Agni, NISHADHA. Guha, king of, 45Varuna, and Yama become NI-VE -DI-TA, SISTER. Brief sumcompetitors at the swayamvara, mary of her life and work, v ;358, 359 Nala becomes the; quoted, on Caste, 399charioteer of Rituparna, 363; NOISY-THROAT. One of Ravana sIndrasena and Indrasen, chilcounsellors, 83dren of, 366NAME IDENTITIES. Different, bywhich one and the same Supreme Divinity may be known,390OCEAN. Rama threatens, 77 ;NAND. Ya soda, wife of ;recounsels Rama, 78 ; monkeyjoicings in Gokula for birth ofhost build bridge over, 79 ;a son to, 221 ;Krishna the magic herb by, gathered byDarling of, 234Wind-god s son, 81, 82 ;NANDI. Servant of Shiva, 301Balarama met by, 243 ;theNA RA-DA. The great rishi, musichurning of the, 314-316 the;cian and messenger of thechurning of, took place in thegods relates; Rdmayana to Valmiki,23; Rama and, in; ODIN. Reference to,sixth manvantara, 394388NACHI-KETAS AND YAMA. Thestory of, 332-335NAGAS. Distressed by Rama, 77 ;significance (lit. snakes), 114;Sita goes to abode of, 114NAHUSHA. King ; Chyavana and,tical with, 221, 286 ;Kansplots to slay, 221, 222;theemergence of Brahma, fromlotus sprung from navel of, 394NETA. Daughter of Shiva, .322 ;friend of Manasa, 328NIKHUMBILA. Indrajit sacrificesat, 89NIKUMBHA. One of Ravana sgenerals, 76 ;slain at Lanka,89NILA. Son of Agni ;one of themonkey host ; placed at gateguarded by Prahasta, 80, 81 ;slays Prahasta, 83 ;laid low

Long-handOM !GlossarySound symbolizing the unconditioned Brahman the; goalof sacred wisdom, &c., is, 334OWN-CHOICE (swayantvara). See96 and 356OWN - MORALITY (sva-dharma ).Conception of, explained, 10 ;extreme form of the doctrinefully realized only in the GoldenAge, iiPAN. The great God;referenceto, 388PANCHALAS. Drupada, king of,laughs Drona to scorn, 122 ;Arjuna leads attack againstthe, 1 34 Kunti and sons visit;country of, 143PAN-CHA -VA-T! . Place besideRiver Godaveri ; Rama, Sita,and Lakshmana at, 54-61 ; Jatayucomes to, 54 ; Surpanakha,sister of Ravana, enticesRama at, 54 ;Rama hurriesback to, 57 ;finds Sita missing,60PAN DAVA-S. Alternative nameof sons of Pandu, 1 18 ; Arjuna,the third of the, 123 ; pupils ofDrona, 123 ; Bhima, the secondof the, 125 twins Nakulaand;Sahadeva, the, 125 Yudhishthira,the eldest of the,;125 tested in; archery byDrona, 126, 127 ; Kunti, motherof, 127 do reverence to; Drona,134 ; jealousy of the princes,136 banished to; Benares, 137-140 their ; escape, 141 in dis;guise, they attend the swayamvaraof Draupadi, 143-145 ;recognized by Krishna, 147 ;Draupadi duly weds, 149 set;out for city of Hastinapura,150 Yudhishthira s fatal; gameof dice and, 157-166; doomedto twelve years exile, 164 ;Yudhishthira broods over theirweakness, 165 ; period of exileover, 1 8 1 ; forces, put in chargeof Dhrishtadyumna, 182; battlebetween the Kurus and, 183-186, 200-208 ;Kama reconciled with, as brothers, 209 ;climb the Himalayas, 211 ;2DS? IndexKrishna a friend to the, 233 ;oppressed by Duryodhana, 241 ;Krishna joins, 243PANDIAN COURT. Manikka Vacagarat the, 307PANDU. The Mahdbhdrala s maintheme, the battle between sonsof Dhritarashtra and sons of,1 1 8 ; resigns monarchy throughblindness, 136PA RAMA-HA MSA. The supremeswan ;Shiva the prototype ofthe, 292PARASHU-RAMA. Story of mythical combat between Bhishmaand, on behalf of Amba, 179PARIJATA TREE. The, of Paradise,3 1 SPAR VAT! . Identical with Uma.Sati, &c. ;see Sati, 295-300:wife of Shiva, 322 ; protectsChand s ship, 323PASSION. Wife of Desire, 296-298PA VANA-REKHA . Wife of Ugrasena;mother of Kans, 218PERSEUS. Reference to Andromeda,Cassiopeia, and, 385PHILOSOPHY. The prevailingIndian, 388, 397PLEIADES, THE. Reference to, 387PILGRIMAGE. The, of Death, 211,212POLE-STAR. Equivalent, Dhruvalok,or place of Dhruva. Thestory of Dhruva a statement ofthe steadiness of the, 378-380 ;earliest of the male anthropomorphic gods, 387, 388PRA-DYUMNA. Son of Krishnaand Rukmini (a re-birth ofKamadev), 240 Aniruddha;(a re-birth of Satrughna), son of,240PRA-HA STA One(" ").of Ravana s generals, 76, 80,83 slain; by Nila, 84PRAJA -PATI-S. Admitted topriesthood and permitted toattain release, 279, 280 ;theeight lords of creation createdby Brahma, 292PRAYA G. Holy place at, whereGanga and Jamna meet, atAllahabad ;Rama and Sitareach, 46 Bharata; at, 51, 52PREACHING. The, of Buddha, 274-276417

Myths<fof the HindusPREM SAGARA. Legends of Krishna s youth and, 217; Rdmdyanaand, 218PRESERVER. Vishnu the, 22PRIMAL MALE (Adi-Purusha);Krishna recognized by Kaliyaas, 227 ; recognised by Indra,231PRITHA. Mother of Kama, andof the Pandavas ; equivalent,Kunti, 200 ;Dhritarashtra retires with, 208PURANAS. Later legendary scriptures of the Hindus ; many ofthe, made familiar to the unlettered, 8 ;stories from the,314-400PURO-CHANNA. Minister of Duryodhana; departure for Benares,138PURU-RA VAS AND URVASH!. Thestory of, 342-344PUSH-KARA. Nala s brother ;hisgame of dice with the king,360-367PU SHPA-KA, Rama s car ; givenby Vibhishana, 101 ;Ramacommands to return to Vaishravan,103 ; appears againRama ats wish, inPUTANA. A rakshasi ; poisonsNand s son, 221 ;her death,221RADHA. I. Wife of Jdiratha ;finds Kama, 197. II. KgopioiBrindaban and lover of Krishna ; represents the human soul,the lover of God, 218, herpride, 234 Krishna vanishes;with, 234RAHU (planet). Threatens Dasharatha,32, 33RAHULA. Son of Siddhartha andYashodhara, 264RAjpux. Clan ; boy-Krishnarepresents the local god of a,217RAKSHASA-S (demons and devils).Suggestion of Sita to Rama torefrain from slaying, 10 ;sinfulworld of, 12 ; city of, built byVishvakarman, 12 ;their estatedescribed, 13 ; monkey -hostcreated to help Vishnu in battle4l8Buddhistsagainst, 26 ;ruin of all, prophesied by Sita, 60 ;one directsRama to the monkeys onRishyamukha, 61, 62 ;Sinhikhaa, 66 ;send to Ravanafor help, 71 ; spy out Lanka,80 their ; cunning, 82 host;led by Ravana, 84 mourn;over Ravana, 94 ; accompanyRama home, 101, 104 ;assembly of, under Vibhishana, 105RAKSHASI-S. Female rakshasas,wives of the subjects of Ravana ;Putana a, 221 ;one tries tokill Krishna, 222 ;Balaramslays a, 228RAMA. Alternative, Rama-Chandra, incarnation of Vishnu andhusband of Sita. The story of,told in the Jatakas, 6; Valmikia contemporary of, 6 ;Rama s Saga, date of completeform A.D. 400, and belongs tothe earlier phase of the Hindurenaissance, 6 ; highest aspiration of Hindu boy or girlto be like Sita, or, 8 ;Sita ssuggestion to, to adopt yogimorality,10 Shudra slain ;by,ii ; repudiation of Sita by, 12 ;Ravana chosen as a friend by,13 ; myth of Sita and, educational influence of, 14 ;thestory of, as told by Valmlki,23-32, &c. ;Kusi (Kusha) andLava, sons of, 24 one of Dasharathas four sons, 26 ;;accompanies Vishvamitra on sacrifice,27, 28, 29 weds; Sita, daughterof Janaka, 28 ; preparationsfor installation as king, 32-39 ;requests his mother, Kaushalya,to prepare for his fast, 33 Kaikeyis plot against, 34-45 his;;Bharata sfarewell to Guha, 45 ;love for, 50 ;Bharata s searchfor, 51, 52 Bharata s inter;view with, 52, 53 ;his sandalsinstalled by Bharata, 52, 53 ;his similarity to Brahma, 52 ;quits Chitrakuta, 53 wanders;through forest of Dandaka, 53,54 dwells at; Panchavatl, 54-56 his conflict with; Khara,54, 55 ; slays Khara, 55 ;allured from Sita by pursuitof the Golden Deer (Maricha),

Glossary56-58 his wrath over Sita s;abduction, 60 ;his grief overJatayu s death, 61 ;Hanuinanreturns to, 74 ; praises Hanuman,75 takes counsel with;Ocean, 77 Ocean; advises, 78 ;besieges Lanka, 79-94 ; slaysRavana, 94 Sita; brought to,95. 96 renounces; SIt, 97 ;Sita restored to, 99 ;Shivareveals Dasharatha to, 99 ;Lord of Ayodhya, 100 returns;to Ayodhya, 101-117; consecrated as king, 104 ;Sita ssecond trial and, 106-110;returns to Ayodhya, 112 ; prepares a horse-sacrifice, 112;hears song of Kusha (Kusi) andLava, H2; hears Valmiki ssong, 113; last days of, 1 15-117; Vishvamitra relates taleof Ganga to, 322RAMANAKA DWIPA. Home ofKaliya, a poisonous hydra, 226,227RA MA YA-NA, The. Compared withthe Iliad, 6 ;both epics probably go back to common legendary sources, 6 ; taught toKusi and Lava by Valmiki, 6;date of latest redaction A.D.400, 6 ; present version acondensed translation, 7 ;ethicof the, 7 no Hindu child;unfamiliar with, 8; suggestion^f Indexstory of the siege of Lanka and,13; Mandodari grieves fur.13 ; hisof, 2(y ;oppression complaineddisturbs Vishvamitra ssacrifices, 27 ; Surpanakha,sister of, 54 Khara; youngerbrother of, 54 ;his wrath, 55-(>4 ; description of, 55, 56 ;inyogi guise appears to Sita, 58 ;abducts Sita, 58, 60 ;his conflict with Jatayu, 59 ; monkeyhost sent in search of, 63 ;Hanuman s search for, 66-75 ;by subtle falsehood seeks to betray Sita, 79 called to; battle,80 ;battle between Rama and,80-94 slain; by Rama,his funeral pyre, 95 ;the boonwon by, 105 ;renown of Rama sconquest of, 106 ;identical withHiranyakashipu, 242RELEASE. Buddha declares thatYashodhara will obtain, 276;princes of Shakyas and Kolisobtain, 279 women admitted;to the priesthood and attain,279, 280 ;is the knowledge ofReality (Self), 398RELIGION. The motives of, 3 ;primitive science and, 383 the;old Vedic, the worship of the personified powers of Nature, 397REMUS, UNCLE. Tales of, reference to, 1 5RENUNCIATION (vairagya, turningof Sita recorded in, to adoptaway), 400yogf-morality, 10;idea of a REWAT!. Daughter of Rfijatrue aristocratic society ex Rewat of Arnta ;marries Balaram,241plains some of the most significant episodes in the Ramdyana,1 the 1 ; significance of, god of, 213RIGHTEOUSNESS. Dharma, the13 ; the, as animal epos, 14 ;RIG-VEDA. The early scripturefirst of popular scriptures ofof India ;the Tenth Book ofHinduism, 19 the counter; the, 17 references to; Ajaplotof, provided by five great Ekapada in, 388monkeys, 21 Hanuman; figures RISHABHA. Golden jar given to,in, 21, 22 ;related to Valmiki103by Narada, 23 ; taught to RISHIS. Sacrificial priests assoKusi and Lava, 24 Valmikiciated with the devas in ; Swarga,and the, 112; the Vishnu39iPurana and, 217 events re RISHYA-MU KHA. Mountain on;lated in, took place in the\vhirh Sugriva dwelt, r.jDvapara yuga, 393RISHYA-SHRINGA. Santa given to,RAT! (Passion). Wife of Kamadeva,god of Love, 391RITUPARNA. King of Ayodhya ;25RA-VA-NA. Equivalent Ravan. Nala becomes the charioteer of,Demon king of Lanka ;the3632D2 419

"Myths of the Hindus SP BuddhistsROHINI. I. Husband of Vasudevand mother of Balarama ;thelatter exchanged with child ofDevakI, 219. II. A star, 387RUDRA. A name of Shiva ; shaft,Ravana lifts a, 92RUKMA. Rukmini s eldest brother,239 slain; by Balaram, 240RUKMINI. Daughter of RajaBhishmak, born at Kundalpur,239 ; prays to image of Gaurithat the Lord of the Yadus begiven her for husband, 239 ;betrothed to Shishupala butwed by Krishna, 239, 240 ;Pradyumna (a re-birth of Kamadev),son of, 240 ;becomesSati, 244RUP-REKHA (Streak of Beauty).A statue in the throne of Vikramaditya,375-377SACRIFICE. A coronation, devisedby Yudhishthira, 151-155;Shishupala reproaches Bhishmaand Yudhishthira at, 153SAGARA. King of Ayodhya ;Keshini and Sumati, wives of,317 ; Asamanja, son of, 317 ;death of, 320SAHA-DEVA. One of the Pandavatwins, skilled in swordsmanship, 125 at the; Swayamvaraof Draupadi, 143-146SAINTS, THE. Of Shiva, 301-313SAKRA. Hanuman s tail likebanner of, 66 ;sends his carand Matali to aid Rama, 92 ;the Hare in the Moon (Buddha)and, 258 Siddhartha; and,264, 267SAKUNI. Cousin of Duryodhana ;his challenge to Yudhishthirato play dice, 157-160; winsDraupadi from Yudhishthira,161 ;renews contest with Yudhishthira, 164-166SAMBU. Son of Krishna ;marriesLakshmana, 241SAMPATI. Elder brother of Jatayu,20, 64 informs; monkeyhost of whereabouts of Sita,64, 65SAMSA RA (Wandering). The420Three worlds constitute the,394SANSKRIT-SPEAKING PEOPLE, religious consciousness of the, 17SANTA. Daughter of Dasharatha ;given to Rishyasringa, 25SANTUSITA. Buddha-elect knownin (Tusita) heaven as, 259 ;enters womb of Mahamaya,260SA RASVATI. The tongue of Rama,98SARAYU. The river; Dasharatha ssin there, 47, 48 Li.kshman;practises austerities at, 115;Asamanja and, 317SAT! (Suttee). Daug er ofDaksha and Prasuti, 287 ;wife of Shiva, 287-313 soul;of, worships the Great God(Shiva), 293 ; Egyptian myth(Osiris) and, 295 identical;with Uma, surnamed Haimavati;identical with Parvati,295 ; Ganga sister of, 295 ;Desire and Passion and, 296-298 her; sport with Mahadeva,298-300 ; story of, comparedwith Greek and Egyptian myths,295SATRUGHNA. One of Dasharatha sfour sons, 26 ;SrutakirtI bestowed on, 30, 46 ; accompaniesBharata to Ayodhya, 49-53 ;Hanuman and, 68 ; king ofMadhu, 115SATYA-NARAYANA, or VISHNU.His embodiment as Krishna,210SATYA - VAN (Truth speaker).Husband of Savitri her devotion to, 42 ;;called the Horsepainter,";347 chosen for Savitrl by Narada, 347SAT -YA-VA-TI . A fisher-maid,wife of Bhishma s father, Shamtanu,173, 174 Bhishma escorts;daughters of king of Benaresto, 176SAU-MA NAS-A . A mighty elephant, 319SAVATTHI. Chullasubhadda bornas, 255SA VITR!. The devotion of, toSatyavan, 42 the; story of,related by Markandeya to Yudhishthira, 34S-35 2

""""liinii.inDevi,asGlossarySCRIPTURES. MaliabJulrata compared with, 1 1 8SECTS. The most importantIndian, 389SECTS, INDIAN. Summary of, 3the three most important, theShaivas, Vaishnavas, and Shaktas,389SELF. The Buddhist Void and,249; Brahma and Shiva, thetriune, 291 Death defines and;describes, 334 our; true, obscured in us by personality, 398SELF," THE BRAHMANSELF-CONQUEST. The greatnessof, 215, 216SENDING OF VISHNU, THE. Devakiand;takes birth inYasoda s womb, 219SERIYUT. A disciple of Buddha,276SEVEN SAGES, THE. Dhruva and,380SHAIVAS OR SHAIVITES, worshippers of Shiva. Shaivamyths, 286-313 Shaiva saints,;301-310 Manasa; (Padmfi) recognized as a form of Shakti,and her worship accepted bythe, 330SHAKTIS, or POWERS."wives or feminine counterpartsof the gods, 390SHA-KUN -TA-LA . The story of,an episode of the Mahdbharatagiving an account of Bharata,352-356; taken almost literally from Javanese version byD.Van Hinloopen Labberton, 3 5 3SHAKYAS. One of the Aryantribes established at Kapilavastu,245 ;Suddhodana, rajaof, 245SHALWA. King betrothed to;presentsAmba, 1 74 ;Ambaherself before, 176; rejectsAmba, 177SHAMTANU. Father of Bhishma;weds Satyavatl, 173, 174SHANI (Saturn). The story of,381, 382SHANKARA. I. A great magician,friend of Chand Sadagar, 323 ;slain by guile, 323 ;restored tolife by Manasa Devi, 330. II.A name of Shiva, 32 1 _SHESH. Anuntu, Ati-sheshan,^f Indexequivalent. A srrponttli.it;t.iki Inrlh throughDevakl, 219; beholds Shi.dance, 311; luiin.inform and dwells with SaintTiger-foot, 312SHI-KHAN -DIN- SHIKHANDIN!.A heroine of the Muliiih/ult,her name spoken as a taunt byBhishma, 119; daughter-sonof Drupada, 169; becomdiscipleof Drona, 169 ; proposed marriage for, 169-173 ;Sthuna and, 171-173 revealed;to Bhishma as Amba, born asecond time, 173 Bhishma;and, in battle, 182-186, 194SHISHU-PA LA. The story of,149-157; reproaches Bhishmaand Yudhishthira at coronation sacrifice, 153-157 ;son ofQueen of Chedi Krishna s;prophecy re, 156; his death, 157,241 identical with; Hiranyakashipu,242 ; king of Chandni ;suggested as Rukmini s husband, 239, 240SHIVA, or MAHADEVA. The greatGod; worshipped by Hanuman,68 ;reveals Dasharathato Rama, 99 annual festival,;138 ; meeting and conflict withArjuna, 166-168 ; worshippedby Drupada, 168 t<>appears ;Amba, 180 ; beginnings ofShiva cult, 210, 215, 292, 313;the supremacy of, 286-287 ;husband of Sati, 287-294 his;wrath, and punishment of Daksha,290-294 husband of Uma;(re-birth of Sati), 295-301 ;destroys the god of Lovehis third eye, 209 ;a iislu r-man, 300-301 ;Shiva, 301-310 ;the saints <(Shiva s danee,310-313 ;his dance is in theheart of man, 313 drinks the;world-poison, 315 n;C.anga upon his head.Manas. i his l>vdaughtera mortal woman. 322 fatherof Ganesh and;Kartikk324 ;as Ishvara, 389, 390SHLOKA-S. Metre, the, inventedby Valmiki, 6, 112SiiRl, or LAKSHM!. A goddess, thedelight of Vishnu, 315 421

MythsSHR! KRISHNA. See KrishnaSHUDRA-S. One of the four fundamental colours (caste), 10 ;slain by Rama, 1 1 ; penance ofone in Rama s kingdom,SHYAMA 1 1 1(The Dusky). A tree;Rama passes, 46 Sita ; praysat, 46, 47SIDDHARTHA. Alias bestowed onGautama see Gautama, 246,261 ; Channa, charioteer of,264 his; wanderings, 264-272 ;attains Buddhahood and isworshipped by Suddhodhana,275. See Buddha for furtherdetailsSIDDHAS. Musical ministrantsof the upper air, 20SIDDH-AS HRA MA. The Shivahermitage, 27 Rama and;Vishvamitra at, 28;birds andbeasts in, follow Vishvamitra,28SIGURD. Krishna s answer toArjuna like that of Brynhildto Sigurd, 187-190SINDHU. A noble river ;followsOcean, 78SINHIKHA. A grim Hanuman and, 66rakshasi ;SIRIUS. The Dog-star ;referenceto, 387SITA. Daughter of the Earth,adopted by Janaka, and wifeof Rama Kusi and;Lava, sonsof, 6 ;sheltered by Valmlki,6 ; highest aspiration to belike, 8 ; suggestion of, re yogimorality,10 ; repudiation of,by Rama, 12 ; myth of Ramaand significance of, 14 ;fivegreat monkeys seen by, 21 ;weds Rama, 29 fasts with;Rama, 33, 34 follows Rama;into exile, 41-54 ;Dasharatha slast words concerning, 50 ;wanders through forest of Dandaka,53, 54 Viradha; seizes,53 ; treachery of Ravana toward, 56 Maricha; appearsbefore, as the Golden Deer, 56,57 forces Lakshman to ; quitPanchavati in search of Rama,57, 58 Ravana in; yogi formabducts, 58-60 Rama s search;for, 60-65 ; Sampati givestidings of, to the monkey host,422of the Hindus ^P Buddhists64 Hanuman; and, 66-75 ;Ravana seeks to betray bysubtle falsehood, 79 shown; byRavana to Rama, 81 ;shownby Indrajit, 89 ; brought toRama, 95-98 her ordeal; ;by fire, 97, 98 ; pronouncedpure, 99 restored to; Rama,99 ; accompanies Rama home,101-104; consecrated as queen,104 second trial; of, 106-115 ;gives birth to sons namedKusha (Kusi) and Lava, 112,113; taken home by Earth, 1 14SKY, HERO OF THE. Appears nolonger as a greatLord of Creation,Prajapati,or WildHuntsman, but as a man, 215SOCIETY. Valmiki sscheme of, 398-400ideal, 9 ;SQUINT-EYE. One of Ravana smonsters, 91SRUTAKIRTI. Daughter of Kushadhwajabestowed on Satrughna,;30STAR-PICTURES. Primitive scienceand religion, and the reverenceprimitive man for the starrysky, 383-388STHUNA. A yaksha, follower ofKuvera, exchanges his identitywith Shikhandini, 172, 173STURDY. Equivalent, Eye-saint(Kan-A ppan}, Shiva and, 303-306SU-BRAHMA NIAN. A mountaindeity; son of Shiva; worshipped by Sturdy, 303SUD-DHO-DA-NA. Raja of theShakyas, 245 two; daughtersof raja of the Koliyans thewives of, 245 ; Mahamaya, wifeof, conceives Buddha, 259-263 ;vain endeavours of, to getSiddhartha to return home, 266 ;Buddha worshipped by, 275SUGRIVA. The chief of the fivegreat monkeys in the Ramayana,21 ; Bali, brother of, 21,22 ;Rama seeks aid of, 62-64 Hanuman; and, 68 ;Angadaand, 74 takes counsel;with Rama, 77 comforted;by Vibhishana, 81 ;conflictwith Ravana, 84 ;conflict withPot-ear, 87 laid low; byIndrajit, 88 burns; Lanka, 89 ;

"THREEGlossary {%PIndexslays Squint-eye and Big-belly,a place where nil wishes and91 ; accompanies Rama home,drsires arc gratified, 300-392 ;101-104 reference to; originthe home of a variety of mythiof, 105cal brings, the apsaras, gandharvas,tS:c., 391SUJATA. Siddhartha entertainedby, 266, 267SWA-YAM -VA-RA (Own-choice).SU-KANYA (Fair-maid). The wife Drupada announces the, of hisof Chyavana the Ashvins;and, daughter Draupadi, 143-149 ;377, 378Daksha holds, on behalf of InsSUMAN. Son of Asamanja, 317daughter SatI, 288 ;BhlmaSUMANTRA. A noble Brahman ;plans a, for Damayanti, 357-pleads with Kaikeyi, 43 ; yokes360horses to Rama s car, 44 his;return to Ayodhya, 45SUM AT!. Wife of Sagara, 317SUMEDHA. A righteous Brahman TAGORE, MR. ABANINDRO NATH.who dwelt in city of Amara,Vice-Principal of the Calcutta2 50 ; Dipankara proclaims himSchool of Art, reference to, vias one who should become a TALL. One of Ravana s counBuddha, 251 ; story of resellors,births is given in the 83Jdtaka TAMILAKAM (S. India). Shivabook, 252 re-birth as the Sixtuskedelephant, 252-255;establish the faith throughout,;charges Manikka Vi^agar toChullasubhadda and Mahasubhadda,wives of, 252; re-birth TARA. Sugriva s wife Rama309;as the Tree-god, 255-257 takes to;Ayodhya,the Hare 101in the Moon, 257, 258 TARAGAM. Forest of;;Shiva sknown in heaven as Santusita, dance in, 310, 313259 incarnation as ; King Vessantara,259 conceived inTARAKA. Demon, slain by Kumara,298;womb of Mahamaya, 259-263 TAVATIMSA HEAVEN. Visited;byhis perfect enlightenment as Buddha, 277, 278Supreme Buddha, 270-272. See TEACHING. The, of Buddha, 248Buddha for further detailsTEMPTATION. The, of GautamaSU-MITRA . One of Dasharatha s(Buddha), 247, 248three wives ;mother of Lakshmanaand Satrughna, 26for Ravana, 93TEN-NECKED-ONE. AlternativeSUN. The ;threatens Dasharatha, THEOLOGY, INDIAN. Summary of,33 Rama; urged to worship, 93389-400SU-NI-T!. Mother of Dhmva, 378 THREE-HEADS. One of Ravana sSU-PARSHWA. One of Ravana smonsters, 84counsellors, 90WORLDS." Found inSUPREME BEING. The elephant, Krishna s mouth, 223 the;the crocodile, and, 331, 332prosperity of the, 316 Vishvamitraable to destroy at will.;SURABHI. The wish -bestowingcow, 3153 54 ; ChyavanaSURPA-NAKHA . A able to destroy,rakshasl ;sister372 the; physical plane (Bhur),of Ravana ;desires Rama the astral;plane (Bhurvar), andseeks to become Lakshman s Heaven (Swarga) comprise- the.wife ; attempts to slay Sita,39454 ; Khara, her brother, 54 THUNDER-TOOTH. Leader of theSUSHENA. A monkey chief ;atrakshasas at siege of Lanka, s ^siege of Lanka, 81, 92TIGER-FOOT (Vyaghrapada). ShivaSUVAHU. Rakshasa, who helpsand, 301-303disturb Vishvamitra s sacrifices, TOURNAMENT. The, at Mathura,27236-238SWARGA. An Olympian paradise, TREE. The Wisdom, 268-270423

""Myths of the Hindus & BuddhistsTREE-GOD, THE. Brahmadattaand, 255TULSI Das. Hindu poet ;translator of the epics into the vernacular, 7,TURUNBULUN. 8Star-god of thewild tribes of Australia, 388TUSITA HEAVEN. The Buddhaelectin, 259UUGRA-SE NA. One-time king ofthe Yadavas ; deposed by hisson Kans, 217, 218 ;Pavanarekhawife of, 218 established on throne by;Krishna,238UJ-JA-YI-NI, or UJJAIN. OldHindu city near which theancient throne of Vikrama.dit.yawas discovered, 375UMA. Krishna a worshipper of,217 Sati re-born as;see Uma,295-300 ;the Mahdbhdrata declares that all that is feminineis a part of, 330UNIVERSE, MOTHER OF THE. Theconception of, in Hindu cosmology, 392-395URMILA. Second daughter ofJanaka ;bestowed on Lakshman,29URVASHI AND PURURAVAS. The_ story of, 342-345USHA. Wife of Aniruddha,daughter of Vanasur, 240USHANAS. The asuras appoint astheir priest, 335UTTARA KANDA. Added to workof Valmiki, 6 ;Rama hears,VAISH-RA VANA. Ravana youngerbrother of, 94 ;Rama returnscar Pushpaka to, 103VAISHYAS. The mythical originof colour (caste) and, 8 ;oneof the four fundamental colours,10VAIVASVATA . The name of ourManu is, 393VAJRAHANU. One of Ravana sgenerals, 76424VALI. The cruel brother of Sugriva,62 ;dethroned by Rama,63 ; origin of, reference to,105VALMI KI. A name as shadowy asHomer, 6;a Brahman bybirth, connected with the kingsof Ayodhya, 6 ; songs of Rama(alternative, Rama-Chandra)collected by, 6 ;of Rama, 6 ;a contemporaryinvented theshloka metre, 6 ;the UttaraKanda added to his work, 6 ;sheltered SIta, 6 ; taught theRdmdyana to Kusi and Lava,6 ;ethic of his epic, 7 ; historyof Hindu society and, 8 thenature of his;new society, 9 ;justified as a teacher by Sita sordeal, 12 ; significance of hisRdmdyana, 1 5 ; epic poem of,written early in Christian era,19 Hanuman creation; of, 22 ;story of Rama as told by, 23-32, &c. ;Brahma appears to,23 ; hermitage of, 47 ; greetsRama, 47 sons; of, find SIta ;1 08, 109; Kusha and Lava recitethe Rdmdyana to, 112 ; song of,IJ 3VAMADEVA.One of Dasharatha spriests, 25VANASU R. {Jsha, daughter of, 240VARNA (Colour). Equivalent inmodern vernacular, birth(jdti), 9VARUNA. Mythology of, 17 ;theocean the home of, 64 ; monkeyhost arrive at, 64 Rama;threatens, 77 the ; goddess ofWine, 315VASAVA. The arrow of Death ;given by Indra to Kama, 198VA SISHTHA. One of Dasharatha spriests, 25 Dasharatha s sons;named by, 26 ;Dasharatha sheart cheered by, 27 ;the kingsummons, 32 blesses Rama s;fast, 33 sends Rama s chariot;eer to the king, 38 ;rebukesKaikeyl, 43 sends; convoysto Bharata, 49 ; greets Bharata,51 Rama refuses to take the;advice of, 52 ;Rama consecrated as king by, 104VA SU-DEV. Descendant of Yadu,husband of Rohini and DevakI,

"""father of Krishna, 219 claims;precedence for Krishna atthe coronation sacrifice,1 54-157VASUDEVA. A name of Narayanaor Vishnu, 221, 286; the Earththe consort of, 318, 319VAYU. Mythology of, 17 ;thegod of the Winds the ; parentof Hanuman, 22VEDANTA. The prevailing philosophy, a form of uncompromising monism, called the,397VEDAS. The, belong to thelearned the epics to all, eventhe unlettered, 7, 8 ; Vayuknown as the god of the Windsin, 22;Rama learned in, 30 ;Brahma and the, 113; storiesfrom, 314-400VEDIC. Mantras, 94 ; hymns,127 ; religion the worship ofthe personified powers of nature,397VEGADARSHI. Golden jar givento, 103VIBHISHANA. Though a rakshasa,not evil at all, 13 ;desertsHavana, 76, 77 ;rallies themonkey host, 81 ;visits battlefield of Lanka, 88 ;anointedas lord of Lanka, 95 ; givesthe car Pushpaka to Rama,101 ;the boon won by, 105 ;Rama invites to horse-sacrifice,112VICHI TRA-V! RYA. Bhishma shalf-brother, 174 Bhishma s;effort to secure queen for, 174,176VIDURA. Friend of the Pandavas;his warning against Dhritarashtra, 1 37 his; help to thePandavas, 137-142 conveysnews ; to Dhritarashtra that thePandavas are alive, 149; sentto Indrapastha to invite Yudhishthirato Hastinapura, 159,160VIJAYA. Kama s bow, 203VI KRAMA DITYA. A king identified with Chandragupta II ;the story of the throne of, 574VINDHYA. Monkey host gatherfrom, 63Glossary & IndexVINDHYAS. A range of mountains,386, 387VlkA-BHADRA. A demon thatsprang from Shiva s lock of hair,290VIRADHA. A fierce rakshasa ;seizes Sita, 53 ;slain by Rama,VIRUPAKSHA. The elephant whobears the whole world, 319VISHNU. The Preserver, 22 ;birthof, 25, 26, 218; Kaushnlva.found worshipping, 39 ;Lakshmanpart of, 85 ;Brahmadeclares Rama to "be, 98 the;heaven of, 105 ;Krishna identical with, in many instances,217; the sending of, 219;blessed arc those slain by, 221 ;slays Hiranyakashipu, 242 ;identical with Narayana, 2seated on Garuda, saves theroyal elephant, 332VISHNU PURAN A. Legends ofKrishna s youth mainly compiled from the, 217 ; Kdmdyanaand, j 18VISHVA-KARMAN, or Vishvakarma.City of the rakshasas built by,12,"VlSHVA-MITRA. Stories of, sllOWtheoretical difficulty re transference of caste, 9 ;a greatrishi, originally a Kshatriya ;by austerities earned title ofbrahmd-rishi : asks a boon ofDasharatha ;Rama and Lakshmanaccompany, for sacrificialrites, 27 sets out for Mithila,;28 ;birds and beasts follow,28 tells story of Dasharatha ssons, 29 the tale of; Gangarelated by, to Rama,VOID," THE BUDDHIST. TheBrahman Self and, 249VRISHADARBHA. King of Benares ; story of the Pigeon,the Hawk, and, 369-370VRISHASENA. Son of Kama;slain by Arjuna, 203\ ^HNIS. The people of Dwarak tknown as, 241 ; prophecy concerning, _\M, -44VULTURK. See Jatayu, 20, 22, 54,59, 60LSA. Chief of the royalilains Dhritarashtra and, 2084-5

Myths of the Hindus & BuddhistswWHEEL OF THE LAW. Buddhaturns, 247, 274WILD HUNTSMAN. See Sky, Heroof the, 215; reference to weirdtales re, 387WILL. No motive can be assignedfor, a fact which is mythicallyrepresented by calling theworld-process Lild, 395 the;life of each individual soulfollows the primal Will toExperience and the later Willto Denial, 398WIND-GOD. Son of, at siege ofLanka, 81, 82, 84, 88 ;Sitaand, 107WISDOM, TREE OF. Siddharthaseeks perfect enlightenmentbeneath, 267-271WOMAN, THE SPINNING. Reference to, 387 ;status of Indian,399WORLD. Created by the Brahmaaspect of Ishvara, 392WORLDS OF FORM. The devas of,and Siddhartha, 267WORSHIP. Elements of earthsun-,nature-, sky-, &c., ineluded within Hinduism, 3Hindu, of cosmic deities, 212all Indian, monotheistic, noconfusion of God with gods, 389YADAVAS. A Rajput clan, descendants of Yadu ;dwelt by theJamna, 217YADU. A prince of the Lunardynasty Yadavas descendants;of, 217 Rukmini; prays forlord of the, as husband, 239YADU-VAMSIS. Those of the clanof Yadu ;some dwell at Mathura,218 ;Vishnu bornamong, 218 ; conveyed to acity amidst the sea, 239YAKSHA-S (identical with Rakshasas,10). Sthuna a, 171YAM A. God of Death ; Indrajitgoes to abode of, 90 ;the lordof Death, 349 ;Savitri and,349-352 ; though one of thedevas is the lord of Hades,YASODA. Wife of Nand, 221 ;Putana poisons child of, 221YASHO-DHARA/ DEVI. The loveof Buddha and, as set forth inthe Jdtakas, 1 5 birth of, 260;wife of Buddha-elect, 15, 260263 Rahula son;Buddha worshippedof,by,264275attains Nirvana, 277YOGA. Mental concentrationlit. union, 24YOGI. One who practises Yogaan ascetic or hermit, 24 Ravanaassumes likeness of a,;for the purpose of abductingSita, 58, 59 Rama; questi ,nsone, in ;Time the mighty,115YOGI-MORALITY. Not compil-sory upon the Kshatriyas, uYUDHI-SHTHIRA. The eldest }fthe Pandavas, a great sold or,125 ;his skill as an arc lertested by Drona, 126; atDrona s tournament, 128 ;regards Kama as invincible, 132 ;crowned by Dhritarashtra, 1 36 ;at the Swayamvara of Draupadi,143-146 admits the;identity of the Pandavas, 149 ;holds a coronation sacrifice,151-157; Sakuni to challengesplay dice, 158-160; Draupadistaked and lost by, toSakuni, 161 ;contest renewedwith Sakuni, 164-165 ;broodson weakness of Pandavas, 165 ;rejects peace overtures ofDhritarashtra, 181 ;the battlebetween the Pandavas andKurus and, 185, 186; counselshow to compass death ofBhishma, 192 Kama elder;brother of, 198 ; victory ofKurukshetra makes him king,208 his ; dog, 210-211 ;declinesto enter heaven without hisdog, 212, 213 ; finally admittedto the happiness of heaven, 2 1 5

BINDING SECT. JUN 8 1981PLEASE DO NOT REMOVEOR SUPS FROM TH.S POCKETUN.VERS.TY OF TORONTO UBRARYBuddhists