Chapter LXXXIII
(Vetála 9.)
So king Trivikramasena again went to the aśoka-tree, and taking the Vetála down from it, placed him on his shoulder, and set out. Then the Vetála said to him; “King, this wandering about in a cemetery at night is inconsistent with your kingly rank. Do you not see that this place of the dead1 is full of ghosts, and terrible at night, and full of darkness as of the smoke of funeral pyres. Alas! what tenacity you display in this undertaking you have engaged in, to please that mendicant! So listen to this question from me which will render your journey more agreeable.”
Story of Anangarati and her four suitors.
There is in Avanti a city built by gods at the beginning of the world, which is limitless as the body of Śiva, and renowned for enjoyment and prosperity, even as his body is adorned with the snake’s hood and ashes.2 It was called Padmávatí in the Kṛita Yuga, Bhogavatí in the Tretá Yuga, Hiraṇyavatí in the Dvápara Yuga, and Ujjayiní in the Kali Yuga. And in it there lived an excellent king, named Víradeva, and he had a queen named Padmarati. The king went with her to the bank of the Mandákiní, and propitiated Śiva with austerities, in order to obtain a son. And after he had remained a long time engaged in austerities, he performed the ceremonies of bathing and praying, and then he heard this voice from heaven, uttered by Śiva, who was pleased with him, “King, there shall be born to thee a brave son to be the head of thy family, and a daughter, who with her matchless beauty shall put to shame the nymphs of heaven.” When king Víradeva had heard this voice from heaven, he returned to his city with his consort, having gained all he desired.
There he first had a son born to him named Śúradeva, and after a time queen Padmarati gave birth to a daughter. And her father gave her the name of Anangarati, on the ground that she was beautiful enough to inspire love in the breast of Cupid. And, when she grew up, in his desire to procure for her a suitable husband, he had brought the portraits of all the kings of the earth, painted on canvas. And as no one of them seemed a match for her, he said to his daughter, in his tenderness for her; “I cannot find a suitable match for you, my daughter, so summon all the kings of the earth, and select your own husband.” When the princess heard that, she said to her father, “My father, I am too modest to select my own husband, but I must be given in marriage to a good-looking young man, who is a perfect master of one art; I do not want any other better man.”
When the king heard this speech of his daughter Anangarati, he proceeded to search for a young man, such as she had described, and while he was thus engaged, there came to him from the Dekkan four magnificent men, brave and skilful, who had heard from the people what was going on. Those four suitors for the hand of the princess were received with respect by the king, and one after another they told to him in her presence their respective acquirements.
The first said; “I am a Śúdra, Panchaphuṭṭika by name; I make every day five splendid pairs of garments: The first of them I give to my god, and the second to a Bráhman, the third I retain for my own wearing,3 the fourth I should give to my wife, if this maid here were to become my wife, the fifth I sell, and procure myself meat and drink: as I possess this art, let Anangarati be given to me.”
When he had said this, the second man said, “I am a Vaiśya, Bháshájna by name, I know the speech of all beasts and birds;4 so let the princess be given to me.”
When the second had said this, the third said, “I am a Kshatriya king, by name Khaḍgadhara, renowned for might of arm: my equal in the art of swordsmanship does not exist upon the earth, so bestow this maiden on me, O king.”
When the third had said this, the fourth said, “I am a Bráhman, named Jívadatta, and I possess the following art; I can restore to life dead creatures, and exhibit them alive;5 so let this maiden obtain for a husband me, who am renowned for daring exploits.”
When they had thus spoken, the king Víradeva, with his daughter by his side, seeing that they were like gods in shape and dress, remained lost in doubt.
When the Vetála had told this story, he said to king Trivikramasena, menacing him with the before-mentioned curse, “So tell me, king, to which of these four ought the maiden Anangarati to be given?”
When the king heard this, he gave the Vetála the following answer; “You are thus repeatedly making me break silence simply in order to waste time; otherwise, master of magic, how could you possibly ask such an absurd question? How can a woman of Kshatriya caste be given to a Śúdra weaver? Moreover, how can a Kshatriya woman be given to a Vaiśya? And as to the power of understanding the language of beasts and birds, which he possesses, what is the practical use of it? And as for the third, the Bráhman, who fancies himself such a hero, of what worth is he, as he is a sorcerer, and degraded by abandoning the duties of his caste? Accordingly the maiden should be given to the fourth suitor, the Kshatriya Khaḍgadhara, who is of the same caste and distinguished for his skill and valour.”
When the Vetála heard this, he left the king’s shoulder, as before, and quickly returned by the power of his magic to his own place, and the king again pursued him, as before, to recover him, for despondency never penetrates into a hero’s heart, that is cased in armour of fortitude.
Note.
This story is found on page 498 and ff of Vol. I. It bears a close resemblance to Tale 5, and many of the parallels there quoted are applicable to it. In the 47th tale of the Pentamerone of Basile, the sons boast of their accomplishments in a very similar manner.
1 Literally “grove of ancestors,” i. e., cemetery.
2 Here we have one of the puns in which our author delights.
3 More literally, “for my own two garments.” A Hindu wears two pieces of cloth.
4 See note on Vol. I. p. 499, Liebrecht’s translation of the Pentamerone of Basile, Vol. II, p. 215, Herrtage’s edition of the English Gesta Romanorum, p. 55, the Greek fable of Teiresias, Waldau, Böhmische Märchen, p. 1. Cp. also Hagen’s Helden-Sagen, Vol. II, p. 24. We are told that Melampus buried the parents of a brood of snakes, and they rewarded him by licking his ears so that he understood the language of birds. (Preller, Griechische Mythologie, Vol. II, p. 474.)
5 This idea is common enough in this work, and I have already traced it in other lands. I wish now to refer to Rohde, der Griechische Roman, p. 126, note. It will be found specially illustrative of a passage in Vol. II, p. 144 of this work. Cp. also the Volsunga-Saga, in Hagen’s Helden-Sagen, Vol. III, p. 33, and Murray’s Ancient Mythology, p. 43. So Hanumán, in the Rámáyaṇa, brings medicinal herbs from the Himálaya.