वासवदत्ता (महाकवि सुबन्धु - श्लेष-प्रधान शास्त्रीय गद्यकाव्य सान्वय सटीक)

74 VĀSAVADATTĀ that very god whose garment is of rays, with his disc red as the eyes of a must buffalo ¹ exhausted by heat. Then Makaranda, getting fruits and roots, brought an abundance ² of pleasing food in some way or other, and himself ate the remainder of what had been enjoyed by Kandarpakētu. Thereupon, placing that most dear one on the tablet of his heart, looking on her as if limned by a pencil,³ [108] Kandarpakētu, with unshaken resolution, slept on a couch of boughs prepared by Makaranda. Then, when but half a watch of the night ⁴ had elapsed, Kandarpakētu heard there, on the tip of the rose-apple tree, the chatter of a parrot and a maina ⁵ quarrelling one with the other, and he said to Makaranda : ‘ Good friend, let us now listen to the chit- chat of this pair ’ ! [109] Then the maina ⁶ said, in a voice tremulous with anger : ‘ Wretch ! you have gone off courting some other maina ! How else have you passed this night ’ ? Hearing this,⁷ the parrot said to her : ‘ My dear, an unprecedented story has been heard and witnessed by me ⁸ ; for this reason there has been a loss of time.’ ¹ Tel. ed. and Srirangam text, ‘ forest elephant.’ ² Tel. ed. and Srirangam text omit ‘ abundance.’ ³ Tel. ed. and Srirangam text, ‘ looking on that most dear one as if limned by the pencil of fancy on the tablet of his heart.’ ⁴ Tel. ed. and Srirangam text, ‘ when but a watch of the night had elapsed,’ also omitting ‘ there.’ ⁵ The association of the parrot and maina (here called śārikā) is a common- place in both the ancient and the modern literature of India. In this association they convey weighty information in Swynnerton, Rājā Rasālu, pp. 105, 115–117, Calcutta, 1884 (where the maina is called šārak); Knowles, Folk-Tales of Kashmir, 2 ed., pp. 65–66, London, 1893 (where it is termed hār); Schiefner, Tibetan Tales, tr. Ralston, pp. 168–169, London, 1906; Steel and Temple, Wide-Awake Stories, p. 139, Bombay 1884; Ram Satya Mukharji, Indian Folklore, p. 60, Calcutta, 1904 (where the maina is called sāri). On talking birds in general in modern Indian folk-tales cf. Knowles, op. cit., pp. 168–169, 198, 231, 434; Steel and Temple, op. cit., pp. 176, 412; Temple, Legends of the Panjāb, 1. 9–10, Bombay, 1884; Day, Folk-Tales of Bengal, pp. 41–42, 134–135, London, 1883; Frere, Old Deccan Days, 2 ed., pp. 74–75, London, 1870; Dra- cott, Simla Village Tales, p. 62, London, 1906; Natesa Sastri, Dravidian Nights, p. 275, Madras, 1886; O’Connor, Folk-Tales from Tibet, pp. 160, 166, London, 1906. On the basis of the belief see MacCulloch, Childhood of Fiction, pp. 38, 247, London, 1905. ⁶ Tel. ed. and Srirangam text, ‘ a maina in the rose-apple bower, in a voice tremulous with anger, said to a parrot that had come after a long time.’ ⁷ Tel. ed. and Srirangam text insert ‘ then.’ ⁸ Tel. ed. and Srirangam text, ‘ dismiss your wrath ! An unprecedented great story has been witnessed by me.’

A SANSKRIT ROMANCE 75 Then, being urged¹ by the maina, whose curiosity had been aroused, he began to recount the tale. [110] ‘There is a city named Kusumapura,² adorned with whitewashed houses³ that have ‹statues› as the introductions⁴ to the Bṛhatkathā have ‹heroines›⁵; where ‹children play› even as the ‹māṇavakakrīḍas›⁶ have metres; that have ‹turrets› as herds of elephants have ‹must beasts›; that have ‹windows› as Sugrīva's army had ‹Gavākṣa›; that are situated in ‹pleasant places› as Bali's abodes are situated in the ‹Sutala-hell›; [111] that is filled with a population which is ‹Kubēra› yet «Varuṇa», for it is ‹generous› and «wise»; which is a ‹goatherd› yet a «deer», for it ‹holds fast to passion› and is «delightful»⁷; which is ‹Priyam- vada› yet «Puṣpakētu», for it ‹speaks kindly› and is «bedecked with flowers»; which is ‹Bharata› yet «Śatrughna», for it ‹delights in astronomy› and «slays its foes»⁸; [112] which ‹makes the lunar day its highest object› yet «gives no heed to the lunar day», for it is ‹devoted to lovers› and «gives full heed

¹ Tel. ed. and Srirangam text, ‘repeatedly pressed.’ ² With this description of Kusumapura Cartellieri (‘Subandhu and Bāṇa,’ in WZKM. I. 132) compares that of Ujjayinī in Kādambarī, pp. 102–111, Bombay ed., 1890 (tr. Ridding, pp. 210–214, London, 1896). Kusumapura is, of course, synonymous with Pāṭaliputra, the Palibothra of the classics, and the modern Patna (cf. Lassen, Indische Alterthumskunde, I, 2 ed., 167–169, Leipzig, 1867; Hall, Introd., pp. 35–36; M'Crindle, Ancient India as described in Classical Literature, p. 42, n. 3, West- minster, 1901). ³ Tel. ed. and Srirangam text, ‘radiant with houses ‹white with auspicious white- wash› as the peaks of Mount Mandara are ‹delightsome with renowned ambrosia›.’ ⁴ Tel. ed. and Srirangam text, ‘sections.’ Lacôte (Essai sur Guṇāḍhya et la Bṛhatkathā, pp. 220–225, Paris, 1908), adopting the lambhāir or lambhakāir of Hall's manuscripts D and F and the commentator Jagaddhara, translates ‘conquests,’ thus bringing the allusion of Subandhu into harmony with the divisions of the Kathāsaritsāgara and Bṛhatkathāmañjarī (for other interpretations see Speyer, ‘Het zoogenaamde groote verhaal (de Bṛhatkathā) en de tijd zijner samenstelling,’ in Verslagen en mededeelingen der Koninklijk Akademie van Wetenschappen, Afdeeling Letterkunde, 4. 9. 142; Von Mańkowski, Der Auszug aus dem Pañcatantra in Kshemendras Bṛihatkathāmañjarī, Introd., p. 10, Leipzig, 1892). ⁵ Lacôte (loc. cit.) very plausibly translates śālabhañjikā by ‘vidyādharīs’. (cf. Jagaddhara's gloss ad loc., śālabhañjikā vidyādharī, ‘śālabhañjikā (is the same as) vidyādharī’). ⁶ See Weber, Ueber die Metrik der Inder, p. 367, Berlin, 1863. ⁷ Tel. ed. and Srirangam text, ‘which is ‹Kṛṣṇa› yet «Rāma», for it is ‹eloquent› and «delightful».’ ⁸ Srirangam text, ‘yet «Lakṣmaṇa» . . . and «prosperous».’

76 VĀSAVADATTĀ to hospitality»; which is ⟨unnumbered⟩ yet «numbered», for it is ⟨peaceable⟩ and «learned»; which is ⟨no arrow⟩ yet an «arrow», for it ⟨discloses secrets⟩ and is «valiant»; which is ⟨not degraded⟩ yet is addicted to many «liquors», for it is ⟨free from repentance⟩ and addicted to many «sacrifices»; which is (Viṣṇu's) ⟨disc⟩ yet «no disc», for it is ⟨beautiful⟩ and «without guile»; which ⟨exudes no ichor⟩ yet is «Supratīka»,¹ for it ⟨has no egotism⟩ and is «goodly in figure»; [113] which is ⟨no bird⟩ yet is a «flamingo», for it is like ⟨Viṣṇu's bird⟩ and «pure»; which shows no ⟨diminution of oil⟩ yet is a «household lamp», for it shows no ⟨ill consequences of affection⟩ and «illumines its race»; which has no ⟨knots⟩ yet is a «bamboo-shoot», for it has no ⟨deceit⟩ and is a «scion of its race»; which increases its ⟨lustre by justice⟩ as a summer's day increases its ⟨glow by Taurus⟩; which begins ⟨asceticism⟩ as the day at the end of Māgha begins ⟨Phālguna⟩²; [114] which ⟨has no planets⟩ yet knows «Venus and Jupiter», for it is ⟨free from theft⟩ and knows «the essence of poetry». 'It is supplied with a population of courtesans who show the ⟨marks of tooth-bites⟩ as a day of the rainy season³ shows ⟨broken clouds⟩; who are adorned with ⟨pravālamaṇi-bites⟩ as the seashore is adorned with ⟨coral and jewels⟩⁴; who are ⟨expert in practising the indrāṇī⟩⁵ as the host of Apsarasas are ⟨cunning from their association with Indra's wife⟩; who have their appetites whetted by their ⟨paramours⟩ as a wild elephant⁶ has his appetite whetted by the ⟨young boughs⟩; [115] who are bred up ⟨for strangers⟩ as the koel is bred up ⟨by another⟩; who ¹ The world-elephant of the northeast quarter. ² Māgha is the name of a lunar month corresponding to the latter part of January and the first part of February, and is followed by Phālguna. Tel. ed. and Srirangam .text add, 'which goes in the path of the ⟨good⟩ as the wind goes in the path of the ⟨planets⟩; which is the lord of ⟨earth⟩ as the sun is the lord of ⟨rays⟩; which has ⟨gold⟩ as the Great Lord (Śiva) has the ⟨moon⟩.' ³ Tel. ed. and Srirangam text, 'as the autumn.' ⁴ Tel. ed. and Srirangam text, 'who are adorned with ⟨hair⟩ as the seashore is adorned with ⟨coral⟩.' See Schmidt, Beiträge zur indischen Erotik, pp. 502-503, Leipzig, 1902. ⁵ See Schmidt, op. cit. pp. 530-531, 564, 570. ⁶ Tel. ed. and Srirangam text, 'lordly elephant.'

are rocked ⟨by Kāma⟩ as a bee is rocked ⟨among the flowers⟩; who are skilled in drawing ⟨paramours⟩ as a leech is skilled in drawing ⟨blood⟩; who are bent on ⟨coition⟩ as a sacrificial priest ¹ is bent on ⟨divinity⟩; who have ⟨gay paramours⟩ as the arm of the Great Dancer ² has the ⟨quivering serpent⟩; who ⟨inflame the hearts of their gallants⟩ as Garuḍa ⟨causes anguish to the hearts of serpents⟩; [116] who are ⟨superior to (other) courtesans⟩ as the demon ³ Andha was ⟨impaled on the trident⟩. ‘There, too, dwells the revered Kātyāyanī herself, called Vētālā,⁴ whose lotus feet are caressed by the garlands on the crests of gods and demons; [117] who is the forest fire of the great woods ⁵ of Śumbha and Niśumbha ⁶; who is the adamantine cliff of the mountain of the great demon ⁷ Mahiṣa; whose lotus feet are bathed by the river ⁸ of Jahnu’s daughter falling from the matted locks ⁹ of Him ¹⁰ who holds the Ganges subdued by love.¹¹ ‘And in its environs flows the blessed Ganges, with a stream of fragrance from the lines of pollen of the flowers of the diadems of gods and demons ¹²; [118] with a current of the tide of virtue ¹³ from the ascetic’s water-jar of the Great Father ¹⁴; a pure rope ¹⁵ for Sagara’s hundreds ¹⁶ of sons, come ¹⁷ to earth, to ascend to the city of the gods ¹⁸; with its waters perfumed by the dripping of the yellow sandal-wood trees¹⁹ on the bank, (trees) shaken by being

¹ Tel. ed. and Srirangam text, ‘as one who continually performs sacrifices.’ ² Śiva. Tel. ed., ‘who are ⟨tight in the embrace of their lovers⟩ as the forest of the arms of the Great Dancer has ⟨the marks of the serpent he holds⟩.’ ³ Tel. ed. and Srirangam text omit ‘demon.’ For the allusion cf. Harivaṁśa, 143-144. ⁴ Tel. ed. and Srirangam text, ‘Caṇḍā.’ ⁵ Tel. ed. and Srirangam text add ‘of the might of the great demons’; cf. Mārkaṇ- ḍēyapurāṇa, 72-73. ⁶ Cf. Mārkaṇḍēyapurāṇa, 85-90. ⁷ Tel. ed. and Srirangam text, ‘of the excellent mountain of the demon.’ ⁸ Ganges. ⁹ Tel. ed. and Srirangam text, ‘from the pinnacle of the matted locks.’ ¹⁰ Śiva. ¹¹ Tel. ed. and Srirangam text, ‘subdued by the strife of love.’ ¹² Tel. ed. and Srirangam text, ‘pollen of diadem-flowers fallen in the bathing of gods and demons.’ ¹³ Srirangam text, ‘proceeding from.’ ¹⁴ Brahmā. ¹⁵ Srirangam text, ‘a pure rope-ladder.’ ¹⁶ Tel. ed. omits ‘hundreds.’ ¹⁷ Tel. ed. and Srirangam text, ‘fallen.’ ¹⁸ Cf. Mahābhārata, 3. 106-109. ¹⁹ Tel. ed. and Srirangam text, ‘perfumed by the sap dripping from.’

78 VĀSAVADATTĀ rubbed by the frontal lobes ¹ of Āirāvata ; with its waves in com- motion from their beating by the round hips of wanton Apsa- rasas ; with its current pure because of the perfume of the forest of matted locks of the Seven Sages ² come down to bathe ; wind- ing because of the very purification produced by its revolutions in the terrible cave of the matted locks ³ of Him ⁴ whose crest is the moon. ‘ As the earth is capable of the delight of touching the ⟨trunk of Sārvabhauma⟩, it is capable of the delight of touching the ⟨hands of universal sovereigns⟩ ; as a pool in the autumn-tide has ⟨white lotuses and (other varieties of) white lotuses⟩ submerged ⁵ by the water but revealed by swarms of bees hovering about and intoxicated with ⁶ the perfume, so it has ⟨Kumuda and Puṇḍa- rīka⟩ ; [119] as the Chandōviciti has the ⟨mālinī (metre)⟩ ⁷ it has the ⟨Mālinī (river)⟩ ⁸ ; though it has its darkness destroyed, it is ⟨full of darkness⟩, for it has the ⟨Tamasā⟩ ; though it has ⁹ billows, it is ⟨not difficult to cross on account of its billows⟩, for it is ⟨impassable for the Avīci-hell⟩. ‘ This city is also adorned in one place and another with trees of pleasure gardens that produce ¹⁰ flowers multitudinous as the hosts of stars ; [120] that prop up the clouds with shoots ¹¹ made ¹ Tel. ed. and Srirangam text, ‘ cheek.’ ² Tel. ed. and Srirangam text, ‘ forest of pure matted locks of the circle of the Seven Sages.’ ³ Tel. ed. and Srirangam text, ‘ winding even now as if in the purification produced by its revolution in the cave of the terrible matted locks.’ ⁴ Śiva. ⁵ Tel. ed. and Srirangam text, ‘ deeply submerged.’ ⁶ Tel. ed. and Srirangam text omit ‘ and intoxicated with.’ ⁷ See Weber, Ueber die Metrik der Inder, p. 391, Berlin, 1863. South Indian manuscripts give the name Chandōviciti to the sixteenth book of the Bhāratīya-nāṭyaśāstra (ed. Regnaud, ‘ La Métrique de Bharata,’ in Annales du Musée Guimet, 2, Paris, 1881), and Krishnamachariar (Introd., pp. 35-36) likewise discards the old hypothesis that the Chandōviciti mentioned by Subandhu was the one written by Daṇḍin. ⁸ Tel. ed. and Srirangam text add ‘ as the series of planets is adorned with ⟨Saturn, the moon, and the sun⟩, it has the ⟨Yamunā and flamingoes⟩; as the beauty of an autumnal day has ⟨the sound of yawning Brahminy ducks and Viṣṇu awakened⟩, it has ⟨blazing red lotuses and the eyes of expanded white lotuses⟩.’ ⁹ Tel. ed., ‘ is full of.’ ¹⁰ Tel. ed. and Srirangam text insert ‘ a multitude of flowers, as it were, of the santānaka-tree clinging to its pinnacles,’ the santānaka being one of the five trees of Indra's heaven. ¹¹ Tel. ed. and Srirangam text, ‘ tips of shoots.’

A SANSKRIT ROMANCE 79 uneven by the feeding of the horses of the chariot of the sun which are obedient when lashed by the whip in the hands ¹ of Anūru ; that show the beauty of an untimely evening by thou- sands of thick, soft, young shoots ² produced by sprinkling with quantities of drops of ambrosia adhering to the feet of the gazelle in the moon ; that are ⟨refuges of joy most excellent⟩ as Bharata's conduct was ⟨ever a refuge to Rāma⟩ ; that sustain ⟨cocoanut palms⟩ as great heroes sustain the ⟨wanton sport of women⟩ ; that extend wide the ⟨bedda-nut trees⟩ as raw youths let their ⟨eyes⟩ stray wide ³ ; that have ⟨lofty ⁴ iron-wood trees⟩ as lions bent on cleaving the frontal lobes of must ⁵ elephants have ⟨bristling manes⟩ ; that, though they have ⟨omens of approaching death⟩, are «long-lived», for they indeed have ⟨soap-berry trees⟩ and «saj-trees» ⁶ ; [121] it (the city) is filled with ⟨many temples⟩ as the belly of Aditi is filled with ⟨hosts of many gods⟩ ; it is adorned with ⟨great offerings⟩ and abounds in «gallants» as Hell is adorned by ⟨great Bali⟩ and abounds in «serpents» ; it is pure even through its ⟨drinking haunts⟩, because of its ⟨temples⟩ ; it is free from calamities even through its ⟨serpents⟩, because of its ⟨wealthy⟩ inhabitants. Where also ⁷ dwells a king named Śr̥ṅgā- raśēkhara, whose staff-like arms are marked with the impress ⁸ of the jewelled earrings of sleeping women exhausted by much ⁹ passion ; whose lotus hands are fragrant with the perfume of the garlands of flowers in the hair of the goddess of fortune of his mighty adversaries ; [122] who makes ⟨the affairs of others prosper in many ways⟩ like a far-famed field which yields ⟨great store of grain⟩. He cleaves the ⟨might (of the foe), is pure, rules ¹ Tel. ed. and Srirangam text omit ‘hands.’ ² Tel. ed. and Srirangam text, ‘flower-shoots.’ ³ Tel. ed., ‘have their faculties of politeness far away.’ Tel. ed. and Srirangam text insert here, ‘that are devoted to the ⟨China rose⟩ as ascetics are devoted to ⟨muttered prayers⟩; that are adorned with ⟨purging cassias⟩ as those ornamented are adorned with ⟨made garlands⟩.’ ⁴ Tel. ed. and Srirangam text, ‘blooming.’ ⁵ Tel. ed. and Srirangam text omit ‘must.’ ⁶ Tel. ed. and Srirangam text add ‘though ⟨provided with ascetics⟩, they are «dominated by passion», for they are ⟨filled with muni-⟩ and «madana-»trees.’ ⁷ Tel. ed. and Srirangam text, ‘there.’ ⁸ Tel. ed., ‘edges.’ ⁹ Tel. ed. and Srirangam text, ‘vehemence.’

80 VĀSAVADATTĀ justly, is free from envy and full of forethought, continually active, a giver of wealth, and a cause of happiness⟩, being ⟨Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubēra, and Śiva⟩ ; thus, though he has ⟨eight forms⟩, he has «not eight forms», for he indeed has ⟨eight qualities⟩¹ and his «form is indestructible» ; as Arjuna had ⟨Su- bhadrā⟩ and «Bhīmasēna», he has ⟨good fortune⟩ and a «terrible army» ; as ² Kṛṣṇa had ⟨Satyabhāmā⟩ together with «Bala», he has ⟨truth, glory, and fortune⟩ together with an «army». [123] ‘One ³ doth ⟨protect the gods⟩, yet ⟨drinketh wine⟩ ; The other ⁴ hath a pure and single heart : One ³ had a ⟨planet ⁵ for his council-lord⟩, And still ⟨was taken in iniquity⟩⁶ ; The other ⁴ loveth righteousness alone : The hand of one ³ doth wield the ⟨thunderbolt⟩, Yet lusteth after wealth ⟨ten millionfold⟩ ; The other ⁴ giveth all, and by his side Great Indra's self doth seem but worthless grass ! [124] ‘In battle dread our king ⁴ doth draw his bow, Launching his arrows at the hostile host ; Yea, dealeth doom unto his enemies And winneth glory on the blood-dyed field. On haste the foe, deeming his valour fled, But swift their headless corpses strew the ground ; And ere our monarch stands amidst the fray, Death doth abide within the foemen's ranks.⁷ [125] ‘While this king, skilled in kingly conduct, the conductor of the world with its girdle of four seas,⁸ rules the earth, there is loosing of a ⟨bull⟩ in sacrifice ⁹ to ancestors (but there is no loos- ing of ⟨law⟩) ; there is ascent of ⟨Virgo and Libra⟩ by the moon ¹ The eight duties of the king are receiving, giving, sending, stopping, pronouncing, overseeing, condemning, and acquitting. ² Tel. ed. and Srirangam text transfer these characterisations to the previous sentence. ³ Indra. ⁴ Śṛṅgāraśēkhara. ⁵ Bṛhaspati (Jupiter). ⁶ That is, in adultery with Ahalyā, the wife of Bṛhaspati. ⁷ Tel. ed. and Srirangam text, ‘Unto their doom the foemen's ranks have passed.’ ⁸ Tel. ed. and Srirangam text, ‘girdle of the four oceans.’ ⁹ Tel. ed. and Srirangam text, ‘sacrifices.’

(but there is no ascent of the ‹balance by girls›) ¹ ; there is thought of ‹śūla and vyāghāta› in yōgas ² (but there is no thought of ‹striking with the impaling stake›) ; there is cessation of ‹ichor› on elephants' cheeks (but there is no cessation of ‹generosity›) ³ ; there is ‹employment› of the right and left hands in indicating direction ⁴ (but there is no ‹amputation› of right and left hands) ; there is a ‹separation of cream› in the case of curds (but there is no ‹piercing with arrows›) ; [126] there is a ‹series of connexions› in sound-composition (but there is no ‹binding in fetters›) ; there are ‹similes and paraleipses› among the adornments of poetry ⁵ (but there is no ‹reproach because of carelessness›) ; there is a ‹fall- ing off of bits of targets› of arrows (but there is no ‹cessation in the joy of giving lacs›) ; there is ‹entire destruction of kvips› ⁶ (but there is no ‹destruction of all birds›) ; there is ‹closing of buds› in lotus-pools (but there is no ‹shrinkage of treasure› ⁷) ; there is ‹loss of caste› among rascals, but there is no ‹lack of Malabar jasmines› in garlands of flowers ⁸ ; there is cessation of ‹ichor› in aged ele- phants, but there is no cessation of ‹passion› among men ; [127] there is ‹silver› in bracelets ⁹ and the like, but there is no ‹bad caste connexion› among fair women ; there is ‹interruption of the gāndhāra mode› in the musical scale, but there is no ‹surrender of minium› among ladies in the city ¹⁰ ; there is ‹absence of roughness›

¹ That is, it is not necessary for any maiden to undergo the ordeal by balance (cf. Jolly, Recht und Sitte, p. 145, Strassburg, 1896). ² ‘Die Zeit, welche die Summe der Bewegung in Länge von Sonne und Mond beansprucht, um den Betrag der Ausdehnung eines Mondhauses, d. i. 13° 20′, zu erreichen, heisst ein yoga’ (Ginzel, Handbuch der mathematischen und technischen Chronologie, 1. 361, Leipzig, 1906). The yōgas śūla (106° 40′-120° 0′) and vyāghāta (160° 0′-173° 20′) correspond to the ninth and thirteenth lunar mansions respectively (ib. p. 362). Tel. ed., ‘in parturitons there is thought of being struck with pangs’; Srirangam text, ‘yōga-exercises.’ ³ Tel. ed. and Srirangam text omit. ⁴ Tel. ed. and Srirangam text, ‘indications of direction.’ ⁵ Tel. ed. omits ‘of poetry.’ ⁶ On the grammatical term kvip see Pāṇini, 3. 2. 61, 76, 87, 177. ⁷ Tel. ed. and Srirangam text add ‘among the people.’ ⁸ Tel. ed., ‘there is ‹lack of Malabar jasmines› in garlands, but there is no ‹loss of caste› in a wicked family’; Srirangam text, ‘in families.’ ⁹ Tel. ed. and Srirangam text, ‘earrings.’ ¹⁰ That is, none become widows. Tel. ed. and Srirangam text add ‘there is know- ledge of ‹intonation› in songs, but there is no knowledge of ‹fainting› among the people. G

82 VĀSAVADATTĀ among attendants of low rank, but there is no <lack of raiment> among retainers ¹; there are <dark clouds> in the nights, but there are no <dirty robes> among men ; [128] there are <quaver notes> in songs, but there are no <fickle affections> among gallants ; there are <outpourings of manly vigour> in tremulous delightsomeness, but there is no <desertion of justice> among citizens ; there are <breaks> in changing musical modes, but there is no <crookedness> in thoughts ; there is lack of <limb> in the God of Love, but there is no lack of <allegiance> in a retainer ; there is an approach of <Love> at the appearance of youth, but there is no approach of <Death> among subjects ; there are <wounds by the teeth> in amorous delights, but there is no <slaughter of birds> among the people ; there is a <binding of the girdle> in love's disports, but there is no <tying of the tongue> in assent to generosity ; [129] there is <redness of the lower lip> among young girls, but there is no <base inclination> among subjects ; there is <cutting> in the case of hair, but there is no <spinning> ² among women ; there is <swordship> of ³ swords, but there is no <cruelty> of men ⁴ ; <death by the sword> is ordained of warriors,⁵ but there is no <loss of taxes or children>.⁶ ‘ And set above all the harem is the chief queen,⁷ named Anaṅ- gavatī, who has a <host of delighted attendants> as the ichorous streak on the cheek ⁸ of the world-elephant has a <swarm of de- lighted bees> ; [130] who is <tender> like Pārvatī <with the beautiful Kumāra>.⁹ And in some way, by Heaven's will, there was born ¹ Tel. ed., ‘ there is lack of <toil> among attendants of low rank, but there is no lack of <silk> in undergarments.’ ² Cf. Quintus Curtius, 5. 2. 19 ‘ Non aliud magis in contumeliam Persarum feminae accipiunt quam admouere lanae manus.’ Even the modern weaver castes of India rank only as ‘ clean Śūdras ’ (Bhattacharya, Hindu Castes and Sects, pp. 227–236, Calcutta, 1896). ³ Tel. ed. and Srirangam text, ‘ in.’ ⁴ Tel. ed. and Srirangam text, ‘ in minds.’ ⁵ Tel. ed. and Srirangam text, ‘ in battles.’ ⁶ Tel. ed. and Srirangam text add ‘ among subjects.’ ⁷ Tel. ed. and Srirangam text add ‘ of that king thus constituted.’ ⁸ Tel. ed. and Srirangam text omit ‘ on the cheek.’ ⁹ Tel. ed. and Srirangam text, ‘ who is <tender> and adorned with a «golden diadem» as Pārvatī has the <beautiful Kumāra> and is adorned with a «digit of the moon»; who is lovely with <fresh garlands> and has «her face adorned with a sectarian

A SANSKRIT ROMANCE 83 to them, after they had reached middle age, a daughter named Vāsavadattā, with a form enchanting the triple world; ⟨giving joy to the eyes of thousands⟩ as Pulōman’s daughter ⟨delighted the God of a Thousand Eyes⟩.¹ Now, even though she has reached maturity, she, who ⟨rejoices her family⟩ as Rāvaṇa’s arm ⟨made the mountains quake⟩, has remained averse to marriage in her youth.² [131] ‘But once upon a time ³ came Spring, that causes fever in travellers ⁴ through the soft, low sound of the swarms of bees that settle on the masses of buds of the opening mango-trees; that carries to every quarter the noise of the koels, whose throats are fragrant from tasting the perfume of the flowers of the mango shaken by the gentle Malaya breeze; that makes all ⁵ the lake resound with the din of the kalahaṁsas, intoxicated and clinging to the clusters of expanded lotuses; [132] that wounds the hearts of the wives of absentees with the arrows of the southern breeze,⁶ come into contact with quantities of falling drops of showers of sap ⁷ passing out through holes in the stems ⁸ of buds mark» as a stretch of forest is lovely with ‹new Arabian jasmines› and has «groves of ushoka-trees»; who has ‹beautiful hair› and a «sweet voice» as the host of Apsarasas has ‹Sukēśī› and «Mañjughōṣā».’ ¹ Tel. ed. and Srirangam text add ‘with an ‹exquisite form› as the slopes of Mount Mēru have ‹beautiful gold›; with ‹glistening pupils› as an autumn night has ‹glittering stars›; beautified with a ‹row of perfect teeth› as an assembly of good men has a ‹group of faultless Brāhmans›; adorned with ‹garlanded, lovely tresses› as the good fortune of the Rākṣasa race was adorned with ‹Mālyavān and Sukēśa›.’ The deity in question is Indra. ² Tel. ed. and Srirangam text add ‘now, even though she has reached maturity, she has remained averse to marriage in her youth, which ‹rejoices her family› as the forest of Rāvaṇa’s arms ‹made the mountains quake›; which is adorned with ‹love› as Mount Vindhya is adorned with ‹madana-trees›; which has innate ‹loveliness› as the ocean has innate ‹salinity›; which is beautified with ‹excellent adornments› as Indra’s pleasure grove is adorned ‹continually with the kalpa-tree› (Srirangam text, ‘which is delighted with ‹youths of excellent adornment› as Indra’s pleasure grove is delighted ‹continually with the kalpa-tree›’); which is ‹charming› as the wind ‹carries off flowers›.’ ³ Tel. ed. and Srirangam text, ‘then once upon a time.’ ⁴ Because the humming of the bees recalls to them the homes that they have been obliged to leave and fills them with the fever of love-longing. ⁵ Tel. ed. omits ‘all.’ ⁶ Tel. ed., ‘by warding off love in the southern breeze, which has its origin in quantities of drops’; similarly the Srirangam text. ⁷ Srirangam text, ‘sweet sap.’ ⁸ Tel. ed. and Srirangam text omit ‘stems.’ G 2

84 VĀSAVADATTĀ of trumpet-flowers cloven by the tips of the claws¹ of koels ; that makes medlar-trees horripilate from sprinkling² with rum in mouthfuls³ by amorous girls merry with wine; that has hundreds of ushoka-trees delighted by the slow⁴ stroke of the tremulous lotus feet, beautiful with anklets, of wanton damsels enslaved by amorous delights⁵; that has countless hundreds⁶ of travellers bewildered⁷ with listening to festal songs⁸ begun by knaves eager to hear songs full of obscenity sung everywhere⁹; [133] that has ⟨red lotuses⟩ as a rascal is ⟨unpleasant to the good⟩; that has no ⟨Malabar jasmine creepers⟩ as one of low birth has no ⟨origin⟩; that is honoured with hundreds of ⟨yel- lowish-red dhak-trees⟩ as Rāvaṇa was honoured by hundreds of ⟨demons that had drunk of blood⟩; that has ⟨sweet breezes⟩ as a great lady-killer has ⟨perfumes⟩; that has ⟨thriving blue lotuses⟩ as a good king makes the ⟨circle of earth prosper⟩; [134] that has ⟨full-grown cucumbers⟩ as a realist¹⁰ ⟨increases hope of weal⟩; that has ⟨overcome winter⟩ as the poetic composition of good poets ⟨possesses tu, hi, and na⟩¹¹; that is ⟨freed from continuous night⟩ as a good man has ⟨no connexion with the bad⟩; that ⟨has blue lotuses, azure lotuses, and sal-trees⟩ as a fisherman ⟨catches rājīva-, utpala-, and śāla-fish⟩¹²; that dislikes¹³ the ⟨cranes of Maru⟩ ¹ Tel. ed., 'hard beaks'; Srirangam text, 'hard nails and beaks.' ² Tel. ed., 'attention.' ³ Tel. ed. and Srirangam text add 'from the lotus mouths.' According to the con- ventions of Sanskrit literature, the medlar (Mimusops Elengi, Willd.) blooms only when sprinkled with mouthfuls of wine from the lips of beautiful girls. In like manner, the ushoka (Jonesia asoca) blossoms only when touched by a fair girl's foot. ⁴ Tel. ed. omits 'slow.' ⁵ Tel. ed., 'ardour.' ⁶ Tel. ed. and Srirangam text omit 'hundreds.' ⁷ Tel. ed. and Srirangam text, 'delighting in.' ⁸ Srirangam text, 'beat of festal songs.' ⁹ Tel. ed. and Srirangam text, 'sung daily by buffoons full of obscenity.' The allusion is, of course, to the Holi-festival, held in early spring (see Crooke, Popular Religion and Folk-Lore of Northern India, 2. 313–322, Westminster, 1896). ¹⁰ Srirangam text, 'as a city man.' ¹¹ Tel. ed., 'that has no ⟨winter⟩ attached as the poetry of good poets has no ⟨tu, hi, and na⟩ attached'; Srirangam text, 'that has ⟨no fall of winter attached⟩ as the poetry of good poets has ⟨no particles tu and hi attached⟩.' ¹² Tel. ed., 'that has ⟨multitudes of blue and azure lotuses⟩ as a fisherman ⟨catches nets of rājīva- and utpala-fish⟩.' ¹³ Tel. ed., 'displeases.'

as flocks of birds ¹ in a beautiful tank dislike ² the ‹basil›; [135] that has the beauty of the ‹indrāṇī-plant› as Śakra delights in ‹Indrāṇī› ³; that ‹surpasses the wormwood-tree› as a great hero ⁴ ‹subdues his foes›; that has the ‹beauty of globe- amaranths› as a knave has ‹unimpaired good fortune›. [136] ‘When spring-tide is far advanced on earth, who is not transformed,⁵ since even an ‹emancipated ascetic beamed›, for the ‹mango with its creeper bloomed›? Like a ‹feather-guard› ⁶ the swarm of bees shone as a ‹protection›, nestling on the arrow- shaft of the fresh mango-buds ⁷ of Him whose arrows are flowers. Upon the Arabian jasmine-bud ⁸ that had come forth from its stem the sweetly ⁹ humming bee [137] seemed to sound the trumpet-call for Kāma’s march ¹⁰ to victory over the threefold world. By its fresh shoots the ushoka, because of its longing to be touched by a maiden’s ankleted foot,¹¹ red with the dye of new lac, seemed to have assumed that colour.¹² The medlar-tree shone as if, through sprinkling ¹³ with mouthfuls from amorous girls’ lotus lips completely ¹⁴ filled with sweet wine, it had assumed its (the wine’s) colour ¹⁵ in its own flowers. The ushoka-cluster, dotted by multitudes of bees that had fallen within it, inflamed the hearts ¹⁶ of travellers like the circlet of the half-extinguished pyre of the Mind-Born God. [138] Like a necklace of pearls and sapphires,¹⁷ the beauty of the spring-tide was radiant with rows of blossoming Arabian jasmines and goodly swarms of bees.

¹ Tel. ed. omits ‘of birds.’ ² Tel. ed., ‘displease.’ ³ Tel. ed. and Srirangam text, ‘that is ‹radiant with the indrāṇī-plant› as Śakra is ‹delightful to Indrāṇī›.’ ⁴ Tel. ed., ‘as one of great wisdom.’ ⁵ Tel. ed., ‘who would not be transformed’? ⁶ Tel. ed., ‘like the written series of the letters of a name,’ without attempt at paronomasia; similarly the Srirangam text. ⁷ Tel. ed., ‘flowers.’ ⁸ Tel. ed. and Srirangam text, ‘in the hollow of the expanded Arabian jasmines.’ ⁹ Tel. ed. omits ‘sweetly.’ ¹⁰ Tel. ed. omits ‘march.’ ¹¹ Tel. ed., ‘a maiden’s foot charming with the tinkling of an exquisite anklet.’ ¹² Tel. ed., ‘that very colour.’ ¹³ Tel. ed., ‘contact.’ ¹⁴ Tel. ed. omits ‘completely.’ ¹⁵ Tel. ed. and Srirangam text, ‘perfume.’ ¹⁶ Tel. ed., ‘minds.’ ¹⁷ Tel. ed. and Srirangam text, ‘like a necklace with pearls and sapphires.’

86 VĀSAVADATTĀ The flower of the iron-wood tree was lovely as the wheel ¹ of the God of Flowery Arrows for agitating the hearts of absentees. The trumpet-flower seemed to be the hook of the God of the Flowery Bow to catch the fish which are the hearts of the travellers.² [139] ‘The breeze of Malaya blew with odours of great sweetness from the perfumes commingled by being crushed by the braids on the sloping foreheads ³ of Lāṭa damsels, eager for abundance ⁴ of amorous play; bearing the fragrance of the perfume of saffron-dust on the urn-like bosoms ⁵ of fair Karṇāṭic beauties, versed in all amorous arts; making the sky re-echo with the sound of the very sweet ⁶ humming of swarms of bees, collected because of the fragrance inherent in the splendour ⁷ of the hair of beautiful, artfully expert damsels of Kuntala ⁸; skilful in gathering perfumes for marks on lovely cheeks of Kērala girls, tremulous with the passion of young adolescence ⁹; [140] cunning ¹⁰ to touch the round buttocks of large-buttocked Mālava ingénues,¹¹ versed in all the four-and-sixty arts; cooled by ¹² abundant drops of perspiration from the burden of the firm and swelling breasts of Andhra dames, overcome by amorous exhaustion.¹³ ¹ Tel. ed., ‘round whetstone’; Srirangam text, ‘round whetstone for the arrows.’ ² Cf. the quatrain of Bhartṛhari (Böhtlingk, Indische Sprüche, 2 ed., No. 6237, St. Petersburg, 1870–1873) thus translated by Jackson (in Cosmopolitan Magazine, 26. 276): ‘Angling in life’s river, Men—those silly fishes— Cupid drops his line; Quick dart up above; On the hook he fastens Out he pulls and fries them Some fair maiden fine. In the fire of love.’ ³ Tel. ed., ‘perfume of flowers (Srirangam text, ‘association of the perfume of medlar-flowers’) in the massy braids of hair dishevelled on the sloping brows.’ ⁴ Tel. ed. omits ‘abundance.’ ⁵ Tel. ed., ‘masses of saffron-dust on the pairs of fair, urn-like bosoms.’ ⁶ Tel. ed. omits ‘very sweet.’ ⁷ Srirangam text, ‘swaying.’ ⁸ Tel. ed. and Srirangam text, ‘on account of the delightful fragrance inherent in the tresses of western beauties filled with love-longing.’ ⁹ Tel. ed., ‘lifted up by young adolescence.’ ¹⁰ Tel. ed., ‘fortunate.’ ¹¹ Tel. ed., ‘talkative Mālava damsels.’ ¹² Tel. ed., ‘cool from.’ ¹³ On the erotic characteristics of women from the several districts of India see Schmidt, Beiträge zur indischen Erotik, pp. 315–338, Leipzig, 1902, and for the ‘four- and-sixty arts’ see ib. pp. 136–146.

A SANSKRIT ROMANCE 87 'Meanwhile, being informed by Vāsavadattā's maids of honour of her intention [not to wed],¹ Śr̥ṅgāraśēkhara brought together, for his daughter's self-choice,² an assembly of the kings³ that possess the entire earth. Then Vāsavadattā⁴ ascended a dais noisy⁵ with the loud murmur of swarms of bees drunken with the fragrance of the perfume⁶ of burning aloes; [141] that was whitened by the radiance of the lustre of most vehement laughter⁷; that was thronged with a multitude of suitors skilled in many stories of ridicule of their rivals; [142] that was thronged with swarms of bees from the pleasure groves of the city, attracted by the fragrance of the burning incense⁸; that made the air re-echo with <delightful music> as Arjuna's battle made the air re-echo with <Nandighōṣa>.⁹ 'And there stood¹⁰ princes: some <conquered courtesans> as Kalāṅkura <had the adornments of his city conquered by the bird>¹¹; [143] others were <blind, swart, and without teachers> as the Pāṇḍavas were <associated with Kr̥ṣṇa, Drāupadī, and their teachers>; others had <hopes of joy>¹² exceeding¹³ full blown as ¹ Tel. ed. and Srirangam text, 'his daughter's intention.' ² On the 'self-choice' (svayaṁvara) of a husband, a special privilege of the warrior caste, see Schmidt, op. cit. pp. 649-654; Jolly, Recht und Sitte, pp. 50-51, Strassburg, 1896; Post, Grundriss der ethnologischen Jurisprudenz, I. 18-19, Oldenburg, 1894- 1895; Schiefner, Tibetan Tales, tr. Ralston, pp. 282-284, London, 1906; Budhasvāmin, Bṛhatkathāślōkasaṁgraha, 5. 80-93; 20. 93-121 (ed. Lacôte, Paris, 1908); and, in modern folk-tales, Knowles, Folk-Tales of Kashmir, 2 ed., p. 494, London, 1893; Steel and Temple, Wide-Awake Stories, p. 430 (references to further literature), Bombay, 1884; Natesa Sastri, Dravidian Nights, pp. 29-31, 61-67, 143, Madras, 1886; Swynnerton, Indian Nights' Entertainment, pp. 160-161, 171, 289, London, 1892. The svayaṁvara also forms one of the main motifs of the entire Kādambarī. ³ Tel. ed. and Srirangam text, 'princes.' ⁴ Tel. ed. and Srirangam text, 'the exquisitely hipped Vāsavadattā.' ⁵ Tel. ed., 'whose atmosphere resounded.' ⁶ Tel. ed., 'perfume of the smoke.' ⁷ Tel. ed., 'perfumed by the fragrance of the abundance of most vehement laughter.' ⁸ Tel. ed. and Srirangam text, 'fragrance of the burning perfume materials of bdellium and the like.' ⁹ Tel. ed. and Srirangam text add 'with gifts of <parched grain> as a monarch's audience-hall has gifts of <kings>; beautified with a <canopy> as a hermit's abode is beautified with <sacrifices>; adorned with <flowers> as Indra's heaven is adorned with <gods>.' ¹⁰ Tel. ed. and Srirangam text, 'there, for an instant, stood.' ¹¹ Tel. ed. and Srirangam text, 'some <knew courtesans> as Kalāṅkura <seized the adornments of the city>.' The bird in question is Garuḍa. ¹² Tel. ed. and Srirangam text omit 'of joy.' ¹³ Tel. ed. and Srirangam text omit 'exceeding.'

88 VĀSAVADATTĀ autumn days have ⟨cucumbers⟩¹ exceeding² full blown; others desired the ⟨very beautiful girl⟩ as men eager to repel a foe³ desire ⟨their own army⟩; [144] some listened to ⟨Holi-songs⟩ as fowlers listen for ⟨birds⟩; some were intent on the pursuit of ⟨(mere) appearance⟩ as hunters are intent on the pursuit of ⟨wild beasts⟩; some destroyed the doctrines of ⟨conventionality⟩ as adherents of the teachings of Jāimini destroy the doctrines of the ⟨Buddhists⟩; some showed (only) the ⟨returns of the year⟩ as wagtails reveal ⟨gain for astrologers⟩; some uttered ⟨rather doleful cries⟩ as the borders of Sumēru are ⟨made of gold⟩; [145] some were ⟨dazzled at the sight of glorious folk⟩ as pools of expanded⁴ white lotuses are ⟨closed at the sight of the sun⟩; [146] some trusted in the delusion⁵ produced by the sight of the ⟨beauty of the universe⟩ as Duryōdhana trusted in the delusion⁵ produced by the sight of ⟨Kṛṣṇa⟩; some, though ⟨haughty within themselves through the consciousness of their elephants⟩, had goodly «steeds», for they were indeed ⟨powerful in their know- ledge of self-defence⟩ and had goodly «arms»; some, though desiring to ⟨seize the hands (of their foes)⟩, thought «to give life», for indeed, desiring ⟨to wed (Vāsavadattā)⟩, they thought «of a thing not easy to do»; [147] some, though ⟨subdued⟩, were «stalwart», for they were indeed ⟨dejected⟩ and «motion- less»; some had their ⟨peace⟩ taken away on account of their ignorance of the mysteries of their «senses» as the Pāṇḍava princes had their ⟨lands⟩ taken away on account of their ignorance of the mysteries of the «dice»; some were ⟨Guṇāḍhyas⟩, authors of «Bṛhatkathās», for they were ⟨rich in hunting-nets⟩ (and) authors of «great stories»⁶; others were ⟨winds⟩ with «sweet breezes», for ⟨they went in crooked ways⟩ (and) «bore perfumes»⁷; ¹ Tel. ed. and Srirangam text, ‘quarters of the sky.’ ² Tel. ed. and Srirangam text omit ‘exceeding.’ ³ Tel. ed. and Srirangam text, ‘eager for attack.’ ⁴ Tel. ed. and Srirangam text omit ‘expanded.’ ⁵ Tel. ed. and Srirangam text, ‘marvels of the delusion.’ ⁶ Tel. ed., ‘some followed after ⟨great stories⟩ as Guṇāḍhyas follow after ⟨Bṛhat- kathās⟩’; similarly the Srirangam text. ⁷ Tel. ed. and Srirangam text, ‘others bore ⟨perfumes⟩ as winds bear ⟨sweet breezes⟩.’

A SANSKRIT ROMANCE 89 [148] some manifested hopes on account of ⟨crows⟩ as the troops of the Kurus manifested hopes on account of ⟨Drōṇa⟩¹; some were unable to bear the ⟨glory of heroes⟩ as white lotus groups are unable to bear the ⟨rays of the sun⟩. And² having regarded them one by one, [149] the princess retired from the dais with loveless heart. ‘Then in a dream³ that very night she saw a youth adorned with an ⟨armlet⟩ as Vāli was adorned by ⟨Aṅgada⟩; ⟨with pearls about his neck⟩ as the koel ⟨has a sweet note⟩; skilful in attracting the ⟨fair⟩ as the golden gazelle was skilful in attracting ⟨Rāma⟩; [150] rejoicing ⟨the ears of his elders⟩ by his nectarous words as Jayanta rejoiced ⟨Indra⟩; ⟨to whom gave he not joy⟩ as Kṛṣṇa ⟨gave no joy to Kaṁsa⟩?; with ⟨swift-moving hands⟩ as a great cloud has ⟨glittering hail⟩⁴; the elemental root of the tree of beauty⁵; the hill of ascent for the jewel of passion⁶; the mountain of origin of streams of delightful stories⁷; the spring- tide month of the mango of dexterity; the mirror of the face of nobility⁸; [151] the elemental seed of the tendrils of know- ledge; the chosen spouse of glory⁹; the rival house to Lakṣmī and Sarasvatī¹⁰; the original abode of proficiency in virtue; the ¹ Tel. ed., ‘some showed ⟨a knowledge of crows⟩ as the troops of the Kurus showed ⟨the teaching of Drōṇa⟩.’ ² Tel. ed. and Srirangam text, ‘and immediately.’ ³ Tel. ed. omits ‘in a dream.’ For instances in modern folk-tales of the heroine falling in love with the hero from a dream see Frere, Old Deccan Days, 2 ed., p. 119, London, 1870; Temple, Legends of the Panjāb, 2. 278–279; 3. 370–371, Bombay, 1884–1900; Swynnerton, Indian Nights’ Entertainment, pp. 248–251, London, 1892 (where, as in the Vāsavadattā, both the hero and the heroine dream of each other). ⁴ Tel. ed. adds ‘with ⟨great truthfulness and glory⟩ as the ocean has ⟨great beasts and the (Vāḍava) fire⟩; composed, as it were, of pure rivers—his hair the ⟨Mālinī⟩, for it was ⟨garlanded⟩; his nose the ⟨Tuṅgabhadrā⟩, for it was ⟨aquiline and graceful⟩; his lip the ⟨Śōṇa⟩, for it was ⟨red⟩; his voice the ⟨Narmadā⟩, for it ⟨gave pleasure⟩; his arm the ⟨Gōdā⟩, for it ⟨gave the earth⟩; and his fame the ⟨Ganges⟩, for it ⟨sustained the heavens⟩.’ So also the Srirangam text, except for the omission of ‘⟨with great truth- fulness⟩’ and ‘⟨great beasts⟩.’ ⁵ Tel. ed. and Srirangam text, ‘love.’ ⁶ Tel. ed. and Srirangam text, ‘for the multitude of jewels of all the qualities.’ ⁷ Tel. ed. and Srirangam text, ‘streams of stories of delightsome love.’ ⁸ Tel. ed., ‘the mirror of beauty.’ ⁹ Tel. ed., ‘Sarasvatī.’ ¹⁰ Tel. ed., ‘glory and Lakṣmī.’

90 VĀSAVADATTĀ treasury, as it were, of great loveliness ¹; with a form seductive ² in the threefold world. And he is named Kandarpakētu, the son of a king named Cintāmaṇi. And even in sleep she heard his name and the like.³ ‘Straightway (she thought): “O Prajāpati! This I consider perfection in the creation of beauty! [152] He has been formed by the Lote-Born God,⁴ who, with his mind eager to behold the loveliness of his own skill,⁵ took the atoms of beauty inherent in the threefold world ⁶! Otherwise, how is there possibly such perfect grace in him? In vain did Damayantī endure the hard- ship of dwelling in the forest ⁷ for Nala’s sake. [153] Uselessly did Indumatī, even though a queen, become enamoured of Aja.⁸ Fruitlessly Śakuntalā suffered the curse of Durvāsas for Duṣ- manta’s sake. To no purpose Madanamañjarī loved Naravāhana- datta.⁹ [154] In vain was Rambhā, whose thighs surpassed the plantain,¹⁰ enamoured of Nalakūbara. Fruitlessly did Dhūmōrṇā long for Yama among the thousands of Gandharvas, Gaṇas, and many gods ¹¹ who came to her self-choice.” ¹² [155] ‘Thus meditating in many ways, as if she had ascended the midst of the fire of separation, as if she were swallowed up by the flame of the Vāḍava fire,¹³ as if she were devoured by the awful fire of the flame of the Last Day,¹⁴ as if she had entered ¹ Tel. ed. and Srirangam text, ‘the treasury of the wealth of great loveliness.’ ² Tel. ed. and Srirangam text, ‘delightful.’ ³ Tel. ed. and Srirangam text, ‘even in sleep she heard his name and the like, that “he is Kandarpakētu, the son of a king named Cintāmaṇi.” ’ ⁴ Tel. ed. and Srirangam text, ‘formed by the Creator.’ ⁵ Tel. ed. and Srirangam text, ‘with his mind eager to behold his skill all at once.’ ⁶ Tel. ed., ‘beauty of the totality of the threefold world.’ ⁷ Tel. ed., ‘endure hardship in the forest.’ ⁸ See Raghuvaṁśa, 6. 8. ⁹ This legend is apparently now lost. ¹⁰ See Rāmāyaṇa 7. 26. Tel. ed., ‘who surpassed the plantain on the slopes of Mount Mēru by the massiness of her thighs.’ ¹¹ Tel. ed. and Srirangam text, ‘among the hosts of gods.’ The allusion is apparently based on Rig-Veda 10. 10. ¹² Tel. ed. and Srirangam text add ‘vainly Ṛddhi found Kubēra among the Gan- dharvas and Yakṣas. Fruitlessly the mind of Pulōman’s daughter clave to the Lord of the Gods (Indra).’ ¹³ Tel. ed. and Srirangam text, ‘flame of the fire of love.’ ¹⁴ Tel. ed. and Srirangam text, ‘as if seized by the fire of Spring, as if devoured by the awful flame of the southern breeze.’

A SANSKRIT ROMANCE 91 into the caverns of hell ¹; thinking of Kandarpakētu as if he were carven on her heart, which was emptied of all its faculties,² as if he were engraved there, inlaid, riveted, swallowed up, joined by strongest cement,³ entered into the frame of her bones, within her vitals, flecked with her marrow's pith, enveloped in her breath, placed in her inmost soul, [156] liquefied in her sheltering ⁴ blood, distributed through her flesh ; as if mad,⁵ as if deaf, as if dumb, as if listless, as if abandoning all her faculties, as if swooning, as if blasted by a planet, as if surrounded by a series of the billows ⁶ of the sea of youth, as if enveloped by the bonds of love, as if pierced by Kāma's flowery arrows, as if reeling from the venom of the thought of love,⁷ as if shaken ⁸ by the arrows of the con- templation of beauty, as if bereft of life by the winds of Malaya (she exclaimed) : " Dear friend Anaṅgalēkhā, put thy lotus hand upon my heart ! The pain of separation is hard to bear ! Foolish Madanamañjarī, [157] sprinkle sandal water ⁹! Simple Vasanta- sēnā, bind my heavy hair ! Fickle Taraṅgavatī, scatter the screw-pines' pollen ¹⁰! Gauche Madanamālinī, fan me with bits of śāivala ¹¹! Trivial Citralēkhā,¹² trace in a picture ¹³ the thief of my thoughts ! Noble ¹⁴ Vilāsavatī, scatter an abundance of pearl- dust ¹⁵ ! Passionate Rāgalēkhā, cover my bosom with a quantity of lotus leaves ! Dear ¹⁶ Kāntimatī, gently ¹⁷ wipe away my tear- ¹ Tel. ed. and Srirangam text, 'into the house of the hell of madness.' ² Tel. ed., 'as if emptied of all her faculties ; thinking of Kandarpakētu as if he were carven on her heart.' ³ Tel. ed., 'adamant.' ⁴ Tel. ed. and Srirangam text omit 'sheltering.' ⁵ Tel. ed. and Srirangam text add 'as if blind.' ⁶ Tel. ed. and Srirangam text, 'rolling billows.' ⁷ Tel. ed. and Srirangam text, 'from the poisonous fluid of the thought of love.' ⁸ Tel. ed. and Srirangam text, 'pierced.' ⁹ Tel. ed. and Srirangam text, 'sprinkle my limbs with sandal water'! ¹⁰ Tel. ed. and Srirangam text, 'scatter the screw-pines' pollen on my limbs'! ¹¹ Tel. ed., 'with a bunch of śāivāla'; Srirangam text, 'make a bracelet with a bunch of śāivāla '! ¹² Tel. ed., 'Citrārēkhā.' ¹³ Tel. ed. and Srirangam text, 'on a tablet.' ¹⁴ Tel. ed. and Srirangam text, 'beautiful.' ¹⁵ Tel. ed. and Srirangam text add 'on my limbs.' ¹⁶ Tel. ed. and Srirangam text, 'most dear.' ¹⁷ Tel. ed. and Srirangam text, 'very gently.'

drops ¹! [158] Come, good Sleep! Be kind to me! Alas! what is the use of my remaining faculties? Only too truly my other members were not made an eye by the Creator! Lord of the Flowery Weapons, this the supplication to thee: ‘Attend thou upon a man of such a sort’ ²! [159] Breeze of Malaya, that teacheth to behold the woe ³ of love, blow as thou wilt ; my life is gone”! Thus speaking in phrases manifold, she ⁴ swooned, together with her friends. ‘Straightway, having her life revived by the exertions of her servants, now ⁵ upon the strand of the bank of a river ⁶ of exceed- ing cool camphor water, now on the shore of a stream of most chill sandal-wood water, now in the shade of trees ⁷ on the banks of pools covered with forests of lotuses,⁸ [160] now in plantain groves whose leaves were swayed by the wind, now on couches of flowers,⁹ now on beds of lotus-leaves,¹⁰ with her body burned by the fierce separation-fire of the collection of the rays of the twelve suns arisen at the time of the world’s destruction, exces- sively emaciated, and, as it were, lifeless ¹¹ (she cried): “His lotus mouth with its lote-like lower lip overspread with a smile white as the lustre of the tremulous waves of the milk-ocean agitated by mighty, trembling Mandara ¹²! [161] His pair of eyes enamoured of his ⟨ears⟩ as a company of Brāhmans is enamoured of ⟨Holy Writ⟩! The beauty of his straight nose which is spread full ¹³ far abroad, as if eager to breathe the innate perfume of his fragrant mouth! His row of teeth lovely as a digit of the ¹ Tel. ed. adds ‘Yūthikā, jasmine-adorned, agitate the damp winds with a fan of bits of plantain’!; Srirangam text, ‘bits of reed.’ ² Tel. ed. and Srirangam text, ‘be thou obedient to one like me’! ³ Tel. ed. and Srirangam text, ‘great joy.’ ⁴ Tel. ed. and Srirangam text, ‘Vāsavadattā.’ ⁵ Tel. ed. and Srirangam text add ‘led by her attendants.’ ⁶ Tel. ed. and Srirangam text, ‘on the bank of a river filled with.’ ⁷ Tel. ed. and Srirangam text, ‘sandal-wood trees.’ ⁸ Tel. ed., ‘with very red dhak-trees, lotuses, and kadambas’; similarly the Sriran- gam text. ⁹ Tel. ed. and Srirangam text, ‘shoots of flowers.’ ¹⁰ Tel. ed. and Srirangam text add ‘now on rocks cooled by masses of camphor.’ ¹¹ Tel. ed. adds ‘devoid of strength.’ ¹² Tel. ed., ‘very greatly agitated.’ ¹³ Tel. ed. and Srirangam text omit ‘full.’

moon freed from blemish and white as a mass of foamy milk ¹ ! His beauty never seen before, surpassing Kāma ² ! Those blessèd places and people, the pure letters of his name, [162] and the righteous things which have been adorned by him ” ³ ! ‘ Over and over thinking thus, as if he were painted on the quarters and sub-quarters ⁴ (of the sky), as if he were engraved on the cloud, as if he were reflected in her eye, she painted him in a picture as if he had been seen before, and kept gazing here and there.⁵ Then her confidante, named Tamālikā, having regarded her together with her friends, was sent to observe the feelings of Kandarpakētu ; [163] and she came with me and is standing right here beneath the tree.’ ⁶ So speaking, he (the parrot) ceased. Then Makaranda, rising joyfully, told Tamālikā of the affair ; and she, courtesying, pre- sented an epistle to Makaranda.⁷ Then he ⁸ read it himself : [164] ‘E’en when her eyes behold her lover true, A maiden wavereth ’twixt hope and fear ; But when she only dreameth of his troth, Ah, then, what fond assurance can she have ’ ⁹ ? ¹ Tel. ed., ‘ white as the foam of delicate nectar from a collection of the digits ’ ; Srirangam text, ‘ beautiful as a collection of the digits.’ ² Tel. ed., ‘ his beauty, surpassing Kāma in visible form ’ ! ³ Tel. ed. and Srirangam text, ‘ those blessed places, those pure people, the lucky letters of his name, the things adorned by him ’ ! ⁴ Srirangam text omits ‘ sub-quarters.’ ⁵ Tel. ed., ‘ she kept looking for him here and there as if he were painted on the sky, reflected in her eye, or seen before in a picture ’; similarly the Srirangam text. ⁶ Cf. Gray, ‘ Literary Studies on the Sanskrit Novel,’ in WZKM. 18. 43–45, 48–49, for paintings of beloved objects ; and for instances of love letters and confidantes as love messengers in modern Indian tales see Temple, Legends of the Panjāb, 1. 237; 2. 280–283, 295–297 ; 3. 372–375, Bombay, 1884–1900 ; Knowles, Folk-Tales of Kashmir, 2 ed., p. 68, London, 1893 ; Swynnerton, Romantic Tales from the Panjāb, p. 389, West- minster, 1903, and Indian Nights’ Entertainment, pp. 171, 252, London, 1892. Cf. also Cimmino, L’Uso delle didascalie nel dramma indiano, pp. 35–36, Naples, 1912. ⁷ Tel. ed. and Srirangam text, ‘ then Kandarpakētu, rising joyfully and calling Tamā- likā, made known the state of affairs. She, courtesying, presented him an epistle.’ ⁸ Tel. ed., ‘ then Makaranda, taking it, read it himself ’ ; Srirangam text, ‘ then Makaranda, taking and untying the epistle, read it himself.’ For the confidant not only reading the heroine’s love letter to the hero, but also writing one to her for him, see Swynnerton, Indian Nights’ Entertainment, pp. 171, 252, London, 1892. ⁹ The literal translation of this stanza is given above, Introduction, p. 26.