The dialogue with Rukmdhgada

1. The statement made by you about the observance of fast in the month ofKarttika is quite excellent. But the observance of Vrata etc. by kings is not found anywhere in the sacred texts.

2. In fact, excepting for a Brahmana, it has not been prescribed for anyone else; not for the Shudras and the Vaishyas too. (As the duty) of the kings, charitable gifts, protection (of subjects) and fighting are laid down (in Smrtis).

3. If you wish to retain me as your beloved, the Vrata should not be observed by you. О leading king, I cannot remain without ou even for a Muhurta.

4-5a. О dear king having the lustre of god Brahma, how can I remain separated for a period of month? О ruler of the Earth, where you think of observing fast, food should rather be offered in lieu of it to Brahmanas of noble souls. Or may the eldest of all your wives observe the Vratas.

5b-6. When this was argued by Mohini, Rukmabhusana (i.e. Rukangada) called his auspicious and beloved wife Sandhya- vali. The instant she was called, she came near the king who was one who had distributed religious gifts and fees in plenty.

7-8. He was seated on a divine like splendid bed clasped between the arms of Mohini. The tip of her breasts resem- bled golden pitcher when rubbing against him. #0 king (Mandhata) he was seated on the mattress of the lustful lady of charming eyes. With the palms joined in reverence, Sandh- yavall stooped down her neck in bowing down to her husband.

9. She said to the king, “ О darling, why have I been called? Being completely free from the jealousy usual among co-wives, I have always abided by your order.

10. There is no doubt about this, О king, that the more you indulge in sexual dalliance with Mohini the more my pleasure increases.

11-12. О king, the woman who becomes miserable at the personal pleasure of her husband is reborn as a she-falcon for eight years (?). Command me, О king, do not get abashed due to your lustfulness.

13. О fair lady, I know your good conduct, and the nobility of your birth. It was at your instance that sexual dalliance with Mohini for a long time was indulged in by me.

14. Many Karttika months have gone by while I indulged in sexual dalliance. Though I have been enamoured of the happiness derived from my beloved, the day of Hari (i.e. Eka- dasl) did not slip by.

15. By my frequent enjoyment of lustful pleasures I have achieved satiety. This month of Karttika is known to be the destroyer of all sins.

16. О gentle lady, I am desirous of observing the holy vow of Karttika Vrata that yields great merit. But О auspicious lady, this daughter of Brahma prevents me from observing it.

17. О fair-complexioned lady, by no means should anything displeasing to her be committed. Hence you take up my Vrata called Krcchra that dries up the body.

18. On being urged thus by her husband, the lady whose complexion was like that of newly burnished gold, whose breasts and other limbs were plump and whose face resembled the moon spoke these words: — ‘‘I shall observe the holy Vrata for your satisfaction.”

19. О Lord of rulers of men, I shall perform only those things whereby you will have fame and renown, whereby you will have happiness without prejudice to your good reputation. I shall even cast off my tender body into the fire for your sake.

20. О king, at your instance, I will even kill my son. I will not consider it as something that should not be done. All the more, О ruler of men, I shall perform this simple holy rite.”

21. After saying this and after bowing to the king who was the enemy of the son of the sun (i.e. Yama), the gentle lady of charming large eyes performed holy rite for the destruction of sins.

22. When the excellent holy penance ealled Krcchra was begun by his beloved wife, the king derived much pleasure. He spoke these words to the daughter of the Kusa-emblemed deity (Brahma) — “O lady of beautiful eyebrows, your suggestion has been carried out in accordance with your desire.

23. О beautiful lady with thighs resembling metacarpus, sport as you please with the gladness of your heart. Leave off your cares and concentrate your ambitions and desires in me. О lady of sweet eye-brows, for your sake I have eschewed my duties. There is no other woman to give me happiness.”

24. On being thus addressed by her Lord, she attained great pleasure. She spoke to the king thus: — “O Lord, It was after knowing that you are exceedingly loving (and tender) that I had come to you from the heaven.

25 I had forsaken the immortal ones, the groups of Dait- yas, Gandharvas, Yaksas, serpents and Raksasas, who were awaiting me. Overcome with love, I approached you at the mountain of Mandara.

26. The like-mindedness of both (husband and wife) is the real fruit of passion. Passionate union with the mind elsewhere is no better than the union of two corpses.

27. Fruitful is my body. Fruitful is my beauty. О lover, with you full of love towards me, I have acquired that which is very rare in the three worlds.

28-29a. When the heart clasped within plump protrudingbreasts does not relent (break), I think it is certainly like Indra’s thunderbolt. The nectarine juice from the lips of beautiful ladies is the very ambrosia in the world. It is being drunk with the breasts pressed close to the heart.”

29b-30a. After saying this, the lady of slender limbs embraced the king who was in the secluded spot and delighted him in accordance with the injunctions of Vatsyayana1, the author of erotic science (Kama-sutra).

30b-31. Even as he was diverting himself in the company of Mohini, the sound of drums which were placed on an intoxicated elephant according to the decree of Dharmaiigada reached his ears.

32. “O people, the day of Hari dawns tomorrow. Remain with only a single meal.2 All shall eschew alkaline salts, taking in only Havisya (cooked rice soaked in ghee).

33. You must lie down on the bare ground. You must avoid sexual union with your beloved wives. Remember the Lord of the Chief of the Devas, the ancient and excellent Purusa.

34-35a. Either take a single meal or observe fast. You will thereby be able to go to the region of Shri Hari without performing a series of Sraddhas, without offering or taking Pinzas and even when your sons have not gone to Gaya.3

1. Vatsyayana (Circa 300-400 A.D.) is the author of the famous treatise, Kama Sutra. The instructions on erotics mentioned here are given in the Adhikarana (section) on Samprayogika. For details vide Kama sHtra with com. Jayamangala. (Chowkhamba, 1912.)

3. A famous sacred place in Bihar. It is supposed that by performing Sraddha and offering Pindas on Vishnupada at Gaya one redeems one thousand generations and takes them and himself to the world of Vishnu. The sacredncss of the place and its efficacy to redeem the ancestors of the pilgrim is glorified in many other Puranas like AP.t Vayu etc. Thus the Vdyu 105.30 states he who performs Sraddha at Gaya repays his debts to his ancestors.

35b-38a This is the eleventh day in the bright half of the month of Karttika, which dispels the slumber of Hari. The Ekadashi dawns tomorrow. Do not take food at all. If one observes fast on the Prabodhini Ekadashi day, all the sins such as the slaughter of a Brahmana and the like which one might have committed wilfully, disappear. This is called Prabodhini Ekadashi because it enlightens virtuous persons and those who practise just activities. Also it wakens Hari from slumber.

38b-39a. The man who at least once observes the fast on this day that dispels the slumber of Hari, does not become a son once again. He is not reborn in any womb.

39b-40. Omen, perform the worship of the discus-bearing Lord with your own wealth, clothes, flowers, incense, lights, excellent sandal paste, saffron, sweet fruits and scents. All of you worship the feet of Shri Hari.

41. He who does not carry out my instructions, conducive to the attainment of piety and salvation (attainment to the vision of Vishnu), is liable (lit. deserves) to be killed, banished from the realm or certainly punished (otherwise) by me.”

42. While the drum that had the sound of the clouds was being beaten to proclaim as before, the most excellent king dropped down the chewing betel along with camphor from his hand.

43. Withdrawing his chest that was in contact with the breasts of MohinI, the king (though) of enhanced appetite for sexual pleasure, stood up from his bed.

44. With bland speech he consoled Mohinl who was afflicted with delusion and passion: — ‘‘O gentle lady the day of Hari that is destructive of sins dawns tomor ow.

45. I will be observing restraints. May I be forgiven. May I be excused. At your behest the Krcchra penance is being caused to be performed by Sandhyavali.

46. But this Ekadashi vow that is called Prabodhakaranl should be performed by me. It cuts off bonds ot all sins. It bestows salvation.

47. To all the three worlds, it is the cause of celebrating great festivities. Hence, О lady of elated gait, I will partake of only Havisya invariably.

48. О lady of large eyes propitiate AdhoksajSi (Vishnu) Hrslkesa along with me, by being engaged in the observance of fast. Thereby, you will attain salvation devoid of burning sensation and dissolution.

49. О king, you have spoken pertinently. At your behest, I shall perform the worship of the discus-bearing deity, that dispels births, deaths and old age.

50-52a. The time of fulfillment has come for that vow (promise) that had been undertaken by you formerly on the top of the Mandara mountain, along with the offering of the hand. It was marked by staking your merits. Hence, may that be given to me. If you do not grant me that boon, all the merits that you have accumulated since your birth with great difficulty, will perish instantaneously.

52b-53. Come on, О lady of charming limbs I will carry out whatever you entertain in your mind. There is nothing which should not be given to you. Even my life shall be given to you, О beautiful lady — what then of villages, wealth etc. including the earth.

Г>4-57. О Lord, C) love, О powerful king, О Lord of my life fond of sexual intercourse, if I, your beloved wife, am to be enjoyed, no fast should be observed on the day of Vishnu. О king, am I not your beloved wife? I do not wish to spend even a Muhurta without contact with you, О excellent one. So О king, devoted to truth, if you wish to enjoy me, give up this vow of fast. May food be taken on the day of Hari.

57-58a. It is this boon that should be granted to me. This is what had been requested for by me formerly. О leading king, if you do not grant it (this boon) to me, you will become a man of falsehood. You will fall into a terrible hell (and remain there as long as all living beings are dissolved, (upto the end of the world). ^

58b. О auspicious lady, please do not speak like this. This is not proper on your part?

59. Why do you, though a daughter of god Brahma, create obstacles in the observance of holy rites. Ever since my birth I have never taken food on the day of Hari.

60-6la. О auspicious lady, now that my hairs have begun to turn grey, how shall I take food? Having recourse to the heavenly river (i.c. the Ganga) or the worship of Hari is proper in case of a man who has gone beyond the prime of youth and the power of whose sense-organs has dwindled.

61b-62a. This (i.e. taking food on the Ekadashi day) is what has not been committed by me whether in boyhood or in youth. It is a despicable act. How can I perform it now, when I have become feeble and am lacking in virility?

62b-63. Be pleased, О lady of roving side-glances, be pleased, О fair-complexioned lady. Do not create obstacles in my Vrata. I shall give you the riches of the kingdom. О lady of beautiful eyes, if you do not wish for it, I shall do another thing.

64. i shall make you seated in a palanquin that is very splendid and resembling the aerial chariot. Accompanied by my wife, I shall walk on food and take you wherever you wish.

65-66. If you do not like the aerial chariot made by me, I will make two pillars of gold adorned with corals. О my beloved wife, I will prepare a swing of pearls for your sake. I shall swing you therein day and night for many months.

67-68. О my beloved lady, О beautiful one, do not create obstacles in the performance of my holy rite. If food is taken on the day of Hari, О fair-faced lady, it is more despicable than eating the flesh (from the hands) of a Candala or that of a dog. If one indulges in sexual intercourse when the moon dwindles (i.e. on the New Moon day), one incurs the sin of destroying the three worlds.

69-70. A man incurs sins in the following circumstances: — if he gets himself shaved on the Bhuta day (i.e. the fourteenth day in the dark half of the month of Karttika); if he takes food on the day ofVishnu; if he takes oil bath on shasthl (sixth day of a lunar fortnight); if he takes salt, О auspicious lady, on the Trtiya (third) day and meat on the Saptami (seventh) day if he takes in ghee on the full moon day and drinks liquor during the transit of the sun from one sign of zodiac to another.

71-73. On the day of Hari, food (to be taken in)contains the sin accrued in the following acts viz. — if one spoils the pasture- land of cows., if one commits perjury; if one misappropriates a deposit, if one causes hardships to a virgin (e.g. making her marriage impossible), if one commits breach of trust; if one milks a cow the calf of which is dead; if he does not give an excellent Brahmana what he solemnly promises to give saying ‘I will give you’, in Manikuta (fraud committed in regard to a precious gem), in Tulakuta (in using false weights), in Kanyanrta (in uttering a lie about a virgin) and in Gavanrta (in uttering a lie over a cow). Hence, О fair-eyed lady, how shall I take food knowing that it is a great sin?

74-77. While I was in the mountain of Mandara, Gautama told me thus: О leading king, one shall not pass an Ekadashi day by taking in single meal throughout the day or a nocturnal meal or unsolicited food1 or by observing fast. Observance of fast is not proper for women advanced in pregnancy, for Grhasthas (worshippers) of domestic sacrificial fires), Krsas (worn-out weaklings), sick men, Sisu (children) and the wrinkled worne-out bodied (old people). О leading king, those who are engaged in Yajfias and their enjoyment, those who serve the Earth, those who fight and the Pativratas (chaste ladies) must not observe fast.

1. This verse is found in other Puragas e.g. Mk. P. quoted by Hemadri onKdla p. 170, Gd, P. I. 136. 2-3. The snag in Mohini’s argument is that she applies these to an ablebodied person like Rukmangada. Мали X 1.28 a 30 forbids an able-bodied capable person to resort to these ^alternatives. Mbh. Sdnti 165.17 supports this. The terms ekabhakta or abhukta (taking meal after mid-ddiy-dindrdha-samayetite), nakta (taking food after the appearance of stars after the sun-set) and aydcita (subsistence on food not obtained by begging or soliciting) were used formerly with reference to PrdyakiUas like Kfcchra. They came to be applied to fasts in РигЗдаз later on.

78. О excellent man, the day of Vishnu must not be spent without the observance of Vrata. Those Brahmanas who have maintained the sacred fire should be known as Grhasthas (householders).

79. Those who abide by the duties of protecting the subjects should be known as Rajas (kings). GurvinI is the lady who is pregnant for eight months. Sisus are children upto their eighth year.

80. Ksinas are those who observe too many fasts. Vali- gatras are those old men (whose body contains wrinkles) Mahotsavas are those who are busily engaged in auspicious rites such as marriage etc.

81-82. Those who arc engaged in Yajnas are the persons who refrain from worldly activities. (Defective) The woman who is engaged in the welfare of her hnsband by means of the three Karanas(organs etc) (i.e. mind, body and speech) should be known as Pativrata (chaste lady). So also the woman who protects her vaginal passage. О king, of what avail are the many utterances I may indulge in?

83. I will be pleased if you take food on the Ekadashi day but I won’t by pleased even if you cut off your own head and give it to me.

84. О king, if you do not take food on the day of Hari, I will not touch the body belonging to you who are untruthful in your words.

85. О leading king, truthfulness is revered among people of all stages of life and castes. О king, especially it is so among rulers of kingdom like you.

86. It is through truth that the sun blazes;1 the moon shines through truth. О king, the Earth is established in truth. It is the truth that upholds the universe.

87. The wind blows through truthfulness and the fire burns through truth. This entire Universe consisting of the mobile and the immobile beings has truth for its support.

88. It is through truth that the ocean does not move (away from its place). О king (for the same reason) the Vindhya mountain does grow (rise) up. Never does a yonng woman carry the child in her crossing the time limit (i.e. beyond a stipulated period of about ten months, she does not hold it.)

89. It is only when they are abiding by truthfulness that trees put forth flowers and fruits. О king, the means of Divine judgement, etc. of men has for its basis, truthfulness alone.

90. Truthfulness surpasses thousands of horse-sacrifices. Through falsehood you will be tainted with such a sin as that of drinking liquor.

1. It appears that in W. 86-89 the Vcdic concept of fita is extended to Satya (Truth).

1-2. You mention that it had been recounted to you by Gautama on the excellent mountain Mandara that food be taken on the day of Hari. But this is contrary to the opinion of the Puranas. О fair-faced lady, it has been mentioned by that Brali- mana who indulges in spreading the insignificant sacred texts out of greed.

3-5. The following decisions have been proclaimed in the Puranas by learned men viz — one should not drink water with a conch shell; one must not kill ‘tortoises’ and ‘pigs;’ food should not be.taken on the eleventh day in either half of the month. The sin of taking food on that day, О gentle lady, is the same as that of the sexual intercourse with a forbidden woman or that of eating forbidden food or that of doing a prohibited act. It is also equal to the slaughter of a thousand cows. O, gentle lady, how can I take food on the day of Hari in spite of my knowledge of this?

1. This chapter describes a typical conflict between parochical VedisLs and Vaifriavas. This part of the NP. is meant for the glorification of the Ekadashi Vrata. Though this topic is discussed in Part I Ch. 23 (and elsewhere), a detailed description and importance of this Vrata is found (sometimes repeated in this part also. This chapter emphasizes the importance of complete fasts of Ekadashi and the acceptance of the authority of Puranas in interpreting the Vedas. The medieval writers who compiled treatises on Ekadas'i (e.g. Sulapani’s Ekadashi Viveka, Raghunandana’s Ekadashi- tattva) and on JCdla (e.g. Hemddri on Kdla, Mddhaua on Kdlaniroaya) have profusely quoted the NP as an authorit у on Ekadashi. Hence the importance of these chapters.

6. О lady of charming thighs, when the day of Ilari has dawned, even the Purodasa (the sacrificial oblation of ground rice) is declared to be equal to the forbidden food. What then about the (ordinary) food taken in by way of regular meal?

7. О fair-complexioned lady, roots, fruits, milk and water are mentioned by leading sages as favourable foodstuffs of feeble men. They can be eaten.

8-9. But taking full meal on the Ekadashi day has not been recommended by anyone. Abstinence from food is recommended in the case of persons suffering from fever, and obserT vance of full fast in the case of righteous persons, when the day of Hari lias dawned. This is auspicious and conducive to the attainment of salvation. Even if Pathya (wholesome) food is taken in the middle of fever, it is likely to result in death.

10. If food is taken on the day of Vishnu (Ekadashi) it leads only to a fall in hell. О lady of beautiful thighs, please don’t insist, let there be no breaking of my holy vow. If there is anything else that appeals to you I shall undoubtedly do it.

Khddet should be the reading in the NP. a? it is found in this verse in KP. and Dcvala Smrti. For discussion vide note below.

This verse is attributed to the KP and Devala Smrti in the JVirpaya Sindhu, p. 35, and to Vishnudharmottara P. by Hemshdri in Kala. But those verses read

The reading na khadetis better as Кйтта and Siikara are the bulbous roots called Kahgar and Kon in Marathi and the question of ‘killing bulbous roots does not arise. Moreover, the reading in the NP. will amount to a license in killing other animab including cows. But the reading should be decided on the MS evidence of the NP.

11-12. “O king, nothing else appeals to me except your taking food. No purpose of mine is served even by your dedication of life. Moreover, the observance of fast on the day of Hari is not found in the Vedas.

13. The Brahmanas maintaining the holy sacrificial fires do not accept the observance of fast. How is it that you wish to practise a rite that is outside the pale of the Vedas.?”

14. О King (Mandhata), on hearing the words of Mohini, the king who was the most excellent one among the knowers of the Vedas said laughingly though he got furious in mind.

15-17. “O Mohini, listen to my words. The performance of sacrifices has its procedure in the Veda (Kriya Veda) and in the stage of life of a householder the Smftis are like the Vedas. The Vedas in the form of Smrtis and the Kriya Vedas are based on the Puranas. Just as this wonderful universe is born of Pura- napurusa (the ancient Purusa or Being) so also the whole range of literature undoubtedly originates from the Puranas. О fairfaced lady, I, therefore, consider the meanings of the Puranas superior to the meanings of the Vedas.1

18. All the Vedas are ever established in the Puranas. The Veda is afraid of a man of deficient learning, thinking “O, this man will strike me.”

1. VV. 15-22 establish the authoritative nature of the Piiranas and their relation vis-d-vis the Vedas. The NP regards Puranas as the essence of all the Vedas (supra I. 1. 61-62), nay their import ss superior to the Vedas. And the NP is not the only Purana to hold this view. For example, theSk. P. repeats the very wording of these verses: e.g.

Veddh pratiffhitdh saroe purdjxt ndtra sarhiqyah / bibhetyalpa-frutdd Veda mdm ayam praharifyati // yan na diffam hi Vtdeju tad dtjfam smftibhih kila / uBhabhyam yan na dutarh hi tat purapefu gtyate // ритaоат sarva-fdtrdpdm prathamam Brahmaj\a smTtaml

The equivalence of Puranas with the Vedas has been stated in the Bfhad-draqyaka Up. (11. 4. 10) where both of them are regarded as the exhalation of God. This Authority of Purinas is confirmed by Vatsyayana in his com. on Nydya Sutra IV. 1.62, Kumarila in Tantra-Vdrttika. On Jaimini’s Piirva-mimdmsd sQtra I. 3. 1 and SaAkara on Br. Sutra 1.3.33.

19. There is no mention about the movements of the planets in the Vedas:1 there is no indication of the time that is endowed with purity; nor (can we find these things therein) viz. the increase and the decrease of the Tithis nor the decision about the Parvans (New Moon and full moon) or the position of the planets.

20. Formerly, these had been decided by means of the Itihasas and the Puranas; what is not seen in the Vedas is observed fully in the Smrti.

21. What is not seen in both of these is explained by the Puranas, as for example, the expiatory rites in the cases of killing. О beloved wife, it is like the medicine in the case of a seriously ill patient.

22-25a. (If the Puranas had not explained the expiatory rites)it would not have been possible to have purification from sins in one’s own case or in the case of others. О lady of beautiful eyebrows, what is sung about by the Vedas, what is recounted by the Vadangas (ancillaries) is explained in detail by the Puranas and Smrtis. О fair-faced lady, the Puranas repeat often like this — “when the day of Hari has arrived, food should not be eaten, food should never be eaten.” By disregarding the Puranas one will attain the womb of animal. Even if one has taken holy ablutions, even if he has perfect self-control he will not attain salvation if he disregards the Puranas.

25b-26. Who will not salute his father? Who will not worship his mother? Who will not go to Ganga the holiest of all rivers. Who will eat food on the day of Hari? Who will slander the Vedas? Who will cause the downfall of a Brahmana.

27. Who will have sexual intercourse with another man’s wife? Who will take food on the day of Hari?

28. О beloved one, there is no other sin for a creature of muddleheaded nature, than taking food on the day of Hari. О lady of bright eyes, it is the cause that makes one fall into the pit (hell) of Yama.

1. W. 19-22 state what topics are not mentioned in the Vedas but are derided in Puraoas. Hence their superiority in some respects.

29. “O Ghurnika (the name ofrthe female attendant) bring here immediately those Brahmanas who arc the masters of the Vedas. It is likely that on being convinced by means of their words, the king may take food.”

30. On hearing her words she (i.e. Ghurnika) brought Gautama and the other Brahmanas who were masters of the Vedas, near Mohini.

31. On seeing the Brahmanas, the experts in the Vedas and the Vedangas come, Mohini who was interested in her own affairs saluted them in the company of the king.

32. О king, all of them had the refulgence of the blazing fires. They sat on seats made of gold.

33-34a. Gautama who was the oldest among them spoke these words:uO queen, we experts in the different branches of sacred literature who dispel all doubts, have come here, for the purpose we have been called by you.”

34b-35a. On hearing the words of those (Brahmanas), Mohini the daughter of Brahma, spoke to them who were engaged in doing what was impossible for others.

35b-36. The doubt here is whether this man is stupid or deficient in intellect (?) The king says — “I will not take food on the day of Hari.” (But) this entire universe consisting of the mobile and immobile beings has food as its support.

37-38a. Even the dead persons, the Pitrs (manes) in the heaven are delighted with cooked food. О excellent Brahmanas, the Devas desire for cooked rice, the Puro<jasha [sacrificial oblations with ground rice) of the size of Jujube fruit. Hence cooked rice is the greatest nectar.

38b-39. Even the hungry man takes a bit of rice in its mouth and enters its crevice with great strain. To whom does not the food appeal? But this king does not eat cooked rice and other edibles, when the day of Hari has arrived.

40. He has forsaken his own holy duties and abides by other peoples’ Dharma. It is but proper on the part of widows and ascetics to observe Vratas.

41. The man who is devoted to other peoples’ Dharma and averse to his own Dharma, sinks deep down into blinding darkness of hell and remains there as long as fourteen Indras reign.

42. It has not been mentioned anywhere that kings should abandon their legitimate duty of protecting their subjects that bestow on them the fourfold aims of life, and perform the vow of fasting.

43. (The following are the legitimate duties of the concerned persons). Service to their husbands by women; service to their parents by sons; service to the twice-born by the Shudras and the protection of the world by the kings.

44. If out of blunder or ignorance, a person forsakes his duties and applies his efforts elsewhere, he shall undoubtedly face a downfall.

45. О Brahmanas, this king of good intellect and of excellent conduct practises Dharma of ascetics and forsakes what his dharma is laid down in the Vedas.

46-47a. О Brahmanas, the following fall into hell: viz. — a woman who behaves according to her own sweet will, an impudent son, a king who practises isolation, a servant who shirks work, and a person who has no steadiness and stability.

47b-48. Suppose the king is engaged in the worship of Hari and maintains all observances and also suppose some one cries out in distress. At that time, if he does not rush out leaving aside his worship of Hari, he will surely incur the sin of a Brahmana-slaughter.

49-50. n the day of Hari, if he is weak in the body, how can he restrain (his enemies)? It is from the food that the Prana (vigour) is evolved. The activities of the body are based on the Pranas. The destruction of the enemy is through the activities of the body. If one is devoid of them, one is harassed and overpowered. I have realised this. Though I try to enlighten the king, he does not wake up, or realise it.

51. If the king protects his subjects that alone constitutes his Vrata. О excellent Brahmanas, a king has no other holy Vrata (except this).

52. Of what avail arc devotion and worship of gods to a king after spreading disaffection and wrath among his subjects staying in the realm. If there is no bloodshed in his kingdom that alone is on a par with Yajfias, Homas and services to gods.

1. On hearing the words uttered by Mohini the Brahmanas said — ‘True’, and addressed these words to the king.

2-3. О king, you have taken up the holy vow that food should not be taken in on the Ekadashi day in both the fortnights (of every month). This vow is not taken from the point of view of the scriptural texts. It is evolved out of your own intellectual fancies. It has been laid down that those who maintain holy fires should take in (the food offered as oblation) during both the junctions of a day. (i.e. morning and evening.)

4. Three castes are glorified as the partakers of the leavings of Homas. Hence, how shall it be considered proper if they observe fast, particularly in the case of kings?

5-6. The kings, О lord, are always up in arms. They are the persons who restrain the wicked. Whether with the backing of the scripture or without it, may the vow that you have taken up be concluded today through the words of the Brahmanas. You will not incur (the sin of) breaking the holy vow. Eat in the company of the Brahmanas.

7-8a. You need not regret or repent it. The wprds of a Brahmana are important (weightier) and valuable. О excellent king, he who disregards the statements of a Brahmana takes birth as a Raksasa fifteen times.

8b-9a. On hearing those words the king became terribly furious but with throbbing lips, he spoke to the Brahmanas in soft and bland speech.

9b-ll. “O Brahmanas, you are the guides for all living beings. You have cited a verse regarding ascetics and widows. But when you say that observance of fasts is not laid down for kings, it is but the opinion of those who traverse the wrong path and not that of the Vaishnava persons. In that connection listen to the statements in the sacred text book “Vaishnavacarala- ksana” (or pertaining to the characteristics of the conduct of life of a devotee of Vishnu) —

12. “One shall not drink water by means of a conch shell; one shall not kill “tortoises” and “pigs”, in both fortnights food should not be taken on the Ekadashi day.

13. Liquor should not be drunk; nowhere should a Brahmana be killed; a knower of Dharma shall never play the game of dice; no one should take food on the day of Hari.

14. Eating of the forbidden food is sinful; violating the chastity of another man’s wife is sinful; taking food on the Ekadashi day is definitely the cause of downfall.

15. Should any one live fora hundred years after performing an action that should not be performed. Which active man takes food on the day of Hari?

16. Fodder should not be given even to the quadrupeds on the day of Hari by the Brahmanas staying in the northern region who are devoted to the holy rites of Vishnu (Vaishnava rites).

17. How can I eat the forbidden food today? I am not a man physically weak and feeble.1 О excellent Brahmanas, I am not afflicted by dyspepsia.

18-19a. How can I therefore eschew the holy vow merely at the instance of the Brahmana following the wrong path. When the whole earth is being protected by the king^ Dharma- bhusana (i.e. Dharmangada) I am not without sufficient protection. I have no enemy.

1. In W. 17-20, the king is perfectly right on Sastric grounds, (vide Manu XI. 30.) He hit the week point correctly in the arguments of Gautama and Mohini.

19b-20a. After knowing all these things, О excellent Brahmanas regularly practising the holy rites pertaining to Vishnu, it is not proper on your part to speak against me decrying my holy vow.

20b-21a. The Brahmanas who observe (give) expiatory rites without carefully examining (the case) will incur sin due to the breaking (of injunctions of) the Smrtis.

21b-23a. I will not take food on the day of Hari even if the following persons urge me to do it viz. — devas, Danavas, Gandharvas, Raksasas, Siddhas, Brahmanas, my own father himself, Hari, Нага, the father of Mohini, the sun or any of the guardians of the world’s quarters.

23b-25. О Brahmanas, the king who is well-known on the Earth as Rukmangada will never make his truthful pledge fruitless. Even the refulgence of the sun may vanish, even the Himalayas may crumble, even the ocean may dry up, even the fire may eschew its heat; still, О Brahmanas, I will not break my Vrata on the day of Ekadashi.1

2G-28. О Brahmanas, this is well-known in the three worlds. This is being proclaimed by the beating of drums — “Those who take food on the day of Hari, which is the most important of all Yajfias, which dispels sins, increases piety, bestows salvation which is called the severer of the chain of births, which is the receptacle of refulgence and is popular and established among all people in 4 villages and lands of Rukmangada and others deserysh to be killed or punished (otherwise) alongwith their sons. They will not be allowed to reside in the whole of the realm.” When this has been announced loudly, if I were to take food,

29-30a. It would be as though the drum was tarnished with filth or muffled with a blue cloth. The creature that has earned renown but spoils it by itself committing sin due to the fear of life stays in the hell called Krmidamsha for sixty Yugas.

1. W. 2lb-25 show the firm determination of Rukmahgada which acts as a challenge to Mohini to demand the head of his only son DharmSngada.

30b-31a. As soon as I break my solemn vow of the holy rite, the delivery of my mother would be futile; the Brahmanas, the Pitrs and the Devas would be disappointed and Vaivasvata (Yama) would be delighted alongwith his scribe namely Citragupta.

3lb-32. Of what avail is the birth of that evil-minded being who delights the beautiful wives of his enemies (by refraining from killing their husbands). He takes delight in sins by means of evil actions; he is no better than a man of low caste; he is the destroyer of every thing. He is unclean and foolish. He does not have regard for the Vedas, Puranas and scriptures. In the end, he goes to the city of the son of the Lord of the day (i.e. Yama).

33-34a. He who breaks his pledged word or solemn vow is no better than one who vomits his food and eats it again. Neither the Vedas, nor the- scriptures, neither the good men nor the Puranas and Smrtis advocate the act of taking food on the pure day worthy of holy rites pleasing to Madhava.

34b-35. If Sraddha is performed on the day of Hari, the Pitrs will not be satisfied thereby. The Ekadashi Vrata is one that bestows the region of Vishnu. Only foolish persons will mention it alongwith Ksayaha (the new moon day when Sraddha is to be performed).

36. On hearing his words Mohini burned within herself. With eyes turned red with anger, she retorted to her husband

37. “If you do not act in accordance with my advice you will be out of the pale of Dharma. A man excluded from Dharma shall be no better than dust.

38-39. The dust, at least, fills a pit whereas this sinner of a man is the digger of a pit. О king, for the purpose of granting the boon you extended your hand and offered it to me (by way of taking a pledge). You have now broken that pledge. If you do not keep up that promise my responsibility is over. I shall go away, I have obtained your Dharma (i.e. you are deprived of it.)

40. I am not your beloved wife any more. О kmg, you are no longer my husband. I shall have my own arms as my head-rest and not yours; (even) in case of fighting (I shall not depend on your protection.)

41. Fie upon you the destroyer of piety, the breaker of your own promise. Even among the MIecchas (alien outcastes) a heretic like you cannot be seen.

42. I will forsake you today since you have moved away from the truth sinfully.” After saying this the fair lady hurriedly stood up.

43. Just as Sat! went away leaving off Нага, so also the slender-bodied lady bedecked in divine ornaments started from there accompanied by those Brahmanas.

44. “Better to touch liquor than have contact with this king. Better to wear the blue cloth, rather than have the touch of this king who has swerved from virtue.”

45. Lamenting thus, the infuriated MohinI cried much and went out of the abode accompanied by Gautama and others.

46. “O father, О Lord of the Universe, the cause of creation, maintenance and dissolution (of the worlds),” cried, the mentally created daughter of Brahma.

47. In the meantime, Dharmangada who was seated on an excellent horse returned to the palace after touring over the entire Earth.

48-49. Coming in a hurry, the renowned Prince Dharmangada the son of Rukmangada, a prince devoid of rivalry and favourite with his father, the very embodiment of virtue came face to face. The words coming out of the mouth of MohinI, endorsed by the words of the Brahmanas reached the ears of the prince.

50. Dismounting hurriedly from the horse, he went near his father and fell at his feet. Getting up again he bowed down to the leading Brahmanas with palms joined together in reverence.

51-52. Then, observing that MohinI was mentally furious and she was hurrying out, he went over to her and with folded palms, he said to her in reverence. “O Mother, О gentle lady, О beloved wife of my father, by whom have you been insulted? Why are you angry? Where have you set off now alongwith these Brahmanas?”

“O dear son, your father is a liar. Falsely did he offer his (right) hand (to me).

54-55. The hand that always performed holy rites, has the shape and features of red Asoka tree, the glorious right hand wearing gold armlet and is marked with lines in the form of a banner and a goad is by your father Rukmangada withdrawn — Hence I am not enthused to stay here.”

56. О gentle lady, whatever you say, I shall do. There is no doubt about it. О mother, do not be angry. О beloved wife of my father, return.

57. By this father of yours, I have been made his wife on the mountain Mandara with this (certain) stipulation: Shiva, the Lord of the Devas, was standing witness thereof.

58. Your father, Rukmangada, has gone astray breaking those stipulations. He does not give me what should be given to me. It is not his flourishing prosperity that I am thinking about.

59. О prince, I do not beg for gold, nor for foodgrains nor for horse, elephants, villages nor clothes whereby he might incur any loss.

60. О foremost one among embodied beings, О son, only that was requested for by me whereby he could please his own body. But out of delusion, he does not give it to me.

61. О prince, the excellent king was requested for by me to help his own body for his own happiness.

62. The Lord has now landed himself in a terrible mess of falsehood on a par with imbibing liquor.

63. I will have to forsake your father who has fallen off from truthfulness, who speaks harsh words, has eschewed

65. О fair lady, return. I shall do whatever is desired by you. О gentle lady no falsehood has ever been uttered before by my father.

66-67. How can that king speak falsehood, now that I his son, am here? The whole world consisting of the Devas, Asuras and human beings is established in his truthfulness; the abode ofVaivasvata (Yama) has been made void of sinners and cleared of sinners by him. His fame spreads everywhere. The whole sphere of the Cosmic egg has been pervaded by his fame.

68. How can that king get involved in false utterances. I have not heard my father’s words. How can I believe in an indirect (reported) statement (said to have been uttered in my absence)?

On hearing these words of Dharmarigada, О king, Mohini returned with (her hands) resting on the shoulders of her son to the place where Rukmangada, as refulgent as the sun, was lying down as though dead.

71-72. She made her son sit on the bed of Rukmangada which was equipped with gold, was brightly illuminated by gemset lamps, and decorated in variegated forms by corals; its extremely tender (soft-looking) legs were fashioned out of adamantine jewels. It was long and wide and charming beyond comparison.

73-75. With palms joined in reverence, he spoke to his fath er with bland speech. “O dear father, this mother of of mine, here says that you are a liar. How can you be, О king, a liar on this Earth? When the kingdom consisting of the treasury hoarded with gems, possessing elephants, horses, chariots, etc., extending over the whole world containing the seven oceans is being ruled by you, О Lord, give everything to her, everything whatever has been promised to her.

76. О dear father, as long as I hold the bow who can act against you? Give even the post of Indra to the gentle lady. Know that Indra has been defeated.

77. The region of Brahma, which is difficult of access, is unsullied and can be approached only by Yogins. I am willing to give that too to her after propitiating the lotus- deity born by means of penance.

78. After conquering human beings, Devas and Danavas, I will give whatever my mother wishes for in the nether worlds, on the Earth, in the heaven or in any other region.

79. О king, since I am your slave, I may even be sold. If I am considered insignificant, may I be entrusted to a sinful Candala.1 I shall be his servant and be fed by him.

79. О king, since I am your slave, sell me or my mother and propitiate the daughter of Kusa-emblemed deity (i.e. Brahma) lest there should be, О Lord of men, the (stigma) of falsehood on you in the world.

80. О Lord of the Earth, there is nothing in the three worlds, which is difficult for me to do and which hence cannot be given to her, should she like it. О leading king, give her even my life or that of my mother.

81. О Lord of kings, by that very thing, be endowed with good renown for ever. You can illuminate the groups of kings with your attributes (like the moon) that brightens the sky by means of its rays.

82. It is true what Manu has said that there will be sin in the destruction of one’s reputation as killing of one’s own progeny (or the subjects). But О king, how can I otherwise, wipe off the pure (stainless) fame and be happy? Hence this course is proper.

1. This is an obvious reference to king Hariscandra who for sage VUvamitra sold his wife and son to stick to the truth.

1. О son, may my fame perish. May I be called a liar. May I even fall into a terrible hell. But how should I take food on the day of Hari?

2-3. О son, let this gentle lady, Mohini go to the abode of Brahma. This lady says to me foolishly and childishly for many times. “Excepting your taking food on the day of Hari that is destructive of sins, I do not wish for anything else such as kingdom, Earth, wealth, etc.”

4. Even If I am to be born in the despicable species of a germ, I will not take food on the day of Hari.

5. This Dundubhi (drum) has loudly proclaimed (my views) and has instructed the people. How can it be made false?

6. Is it desirable to live for a hundred years after taking the forbidden food, after approaching a forbidden woman and after drinking the prohibited beverage?

7. Even if I were charged with falsehood and have strayed away from the royal policy and am insulted and rebuked by the people, I will not take food on the day of Hari.

8. Even if I were to die due to the separation from the lady of tremulous side-glances, that is preferable, but I will never take food on the day of Hari.

9. How can I give excessive delight to Yama by making the miserable men proceed alongwith the path leading to hell?

10. О dear son, the rows of hell which had been made empty by me, will be filled with people if I take food.

11. Let not any lady bear in her womb such a son as would cause delight to the enemies though he is efficient enough to destroy them.

12. She requests only for this viz: taking food on the day of Vishnu. I shall not grant the request of Mohini even if I am requested for it by the Devas and Asuras.

13-14. He may even drink poison, he may enter fire, he may jump down from a lofty mountain; he may cut off his head with an excellent sword that brightens the sky; but king Rukmangada will never take food on the day of Hari, on this Earth. My name Rukmangada is famous in the three worlds.

15. How can I, by taking food on the Ekadashi day, destroy the reputation earned by me — accumulated by me through the observance of fast on the Ekadashi day.

16. Even if it dies, goes off, falls down, perishes, breaks into pieces, my heart shall not desist from this for the sake of Mohini.

17. I may even forsake my life alongwith the worlds, my wives and servants. But I will never resort to the taking of food on the auspicious day of Vishnu.

1-2. On hearing the words of his father, the son Dharmangada called his mother named Sandhyavail who was auspicious, lustrous like ten thousand suns, of beautiful breasts and who protected the entire earth by the pacing of her steps over it.

3. At the instance of her son, she immediately reached the presence of the king. The words of Mohini as well as those of his father were repeated to her.

4-5. Get an agreement effected between these two — console Mohini who tenaciously clings to (the stipulation of) taking food by the king on the day of Hari. Let something be done so that my father does not swerve from truth and also does not take food. Let there be happiness to both.

Standard dictionaries like SKD, MW, give a 'plantain tree” as the meaning of JCdffhitd but the story shows it to be a worm in the wood.

6. О king, (Mandhata), on hearing the words of her son the gentle lady Sandhyavail spoke these soft words to MohinI, the daughter of Brahma:

7. О beautiful lady, do not be importunate. By no means will the king taste the sinful food (cooked rice when the day of Hari has arrived.

8-9a. Closely follow the king. He is the eternal preceptor. Just as the worlds of Savitri were free from impurities, so also will be the worlds of that woman who always carries out the directions of her husband.

9b-10a. О gentle lady, formerly, he was overwhelmed by passion and beguiled. If then, he had offered his hand to you, on the mountain, that should not be thought much of (no capital be made out of it). He does give what should not be given. Do not beg for what should not be given.

10b-12. Even an adversity is beneficent to one who strictly adheres to the path of the good. О blessed lady, even during his boyhood, food has not been taken by him during the day of Hari. How will he then take food now on the day of Vishnu (Ekadashi). О lady of sweet and charming thighs, you may very well choose some other boon for something rare.

13-14. The king will definitely give it to you. Desist from the insistence on the taking of food. If you are convinced, О gentle lady, that it was I who brought up Dharman- gada, choose the kingdom alongwith our own lives, О lady of auspicious holy rites. (Choose the entire worlds) consisting of seven continents and many rivers, forests and mountains.

15. О lady of large eyes, and slender waist, for the sake of my husband I shall bow down to your feet though I am the eldest and you are the youngest.

16. The woman who traps and gets her husband involved in the faults due to the verbal pledge and makes him do what should not be done is sinful and she will stay in the hell.

17. After falling off from the terrible hdl, she takes twelve successive births as a sow. Thereafter, she is born as a Can^ali.

18. It is after knowing this aberration resulting from sins, that О gentle lady, О lady of beautiful thighs, О charming lady, you have been prevented by me with the feelings of a dear friend.

19. Good counsel must be given to an enemy by one who wishes for piety. What then, О lotus-faced lady to you who remains as a friend of mine?

20. On hearing the words of Sandhyavali, Mobiiii the fascinating lady spoke to the eldest wife of her husband whose complexion was lustrous like gold.

21-22. Mohinl said — “O lady of beautiful eyebrows, you are worthy of being honoured by me. I shall carry out your instructions. If the king does not wisli to do what is being sung about by Narada and other scholarly sages, viz taking food on the day of Hari, О gentle lady, may another thing, greater than your death, (?) be pursued.

23. О blessed lady, this is indeed painful to me also, but I prattle thus, thanks to divine intercession. Who likes selfslaughter? Who desires to swallow poison?

24. Who wishes to fall down from the top of a mountain? Who wants to play with snakes living in burrows? Who likes to rush at lions and tigers? Who wants to swim across the sea?

25. Who wants to indulge in harsh words and false statements? Who is fond of outraging the modesty of another man’s wife? Who likes to eat unwholesome food? Who desires to eat the forbidden food in the world?

26-27. Who wants to go hunting deer? Who likes to play the game of dice? Who likes to enter into risky adventure? Who wants all these such as cutting of grass and hewing of wood; trampling and hoidingof clods of earth, harassing of minor deities (?), playing in water or with fire and similar things? Yet О beautiful lady, urged by the deity (or Fate) a man does, all these things.

In the reading dehdndm instead of devanam, it means ‘minor beings- (such as poor worms, etc.)

28. A man who deserves to be in the hell, does all inauspicious things that destroy his body in the form of fame and that make him fall off from the three aims of life.

29-31. I am naturally sinful and wicked in my evil1 actions. I am desirous of saying extremely harsh words. The child is born with the same emotions and feelings as the progenitor has at the time of discharging semen into the vaginal passage. I have been created by the lotusborn deity Brahma who had his emotions disturbed by arguments against king Rukmangada. I have the form of a fair- complexioned lady but defiled in emotions. I shall be the perpetrator of some evil action in regard to the king.

32-34. О gentle lady, it is neither the Lagna nor the planet, nor the Нога (the hour, the rising of the zodiacal sign) that can indicate the future nature. The emotional feeling at that time (i.e. the time of conception) should be taken up (for consideration) The son is also born with the same emotion. In a son born with that ill feeling, there is no courtesy or kindness, there is neither shame nor affection nor any Dharma (piety) also, О gentle lady. In spite of his knowledge about his evil tendencies he pursues the same feelings.

35. I am going to say something that will take away your life, that of our husband and that of all women folk along- with the world. It spoils my merits (dharma) and may cause slander against me. О timid lady, it is impossible to conceive mentally about it.

36. If you do according to my suggestion, your fame in the world will be great. It will cause the fame of your husband to spread; it is conducive to the attainment of heaven; your son will be praised and thereby my lot will be controversial and full of condemnation.

37. О Lord, on hearing the words of Mohini the gende lady Sandhyavali (screwed up all her courage) and urged that young woman saying “Tell me, Tell me”1.

1. This sinister confession of Mohini — the pangs of conscience (whether sincere or hypocritical) prepares the tense background for the terrible catastrophe which is impending.

38. “Of what nature are the words you are going to speak which will cause sorrow to me? In making my husband truthful, misery cannot be caused to me by any means. If it is done for the name of my husband, I am not distressed at my death, or at the death of my son or at the destruction of my kingdom.

39. If the wife is affluent but sinful, and hence, О fair- complexioned lady, the husband is miserable (it is proclaimed that) she will have a downfall (in hell).

40. That sinful lady falls into hell called Puya (of foetid things) and remains there for seventy Yugas. Thereafter, she is born as female musk-rat in the Bharata land for seven births.

41-42. Then she is born as a female crow and then a female jackal and mungoose. After taking the birth of a cow, she becomes purified. О beautiful lady, she who does not give wealth she possesses or her own life for the sake of her husband, is born as a worm in the faeces. О splendid lady, after being released from the womb of a worm, she is born as a Kasthila1 (plantain tree?)

43. This happened during my girlhood days. A splitter of wood at my father’s place was chopping the wood for fuel for a long time.

44. Inclined to play alongwith my girl friends, I went near him as he was splitting the wood.

45-46. О lady of fair eyebrows, there a worm was seen by me coming from between the wood. Its body resembled butter and it had the lustre of collyrium. It had the length of the little finger and the thickness of a finger. On seeing it fallen on the ground, a crow came there to peck at it.

47. Even as the hungry crow was about to peck at it with its beak, it was prevented by me instantaneously with a lump of clay.

1. A Prakritic formation in Sk. meaning “one who lives in a log of wood (kdffha)\

48. О fair lady, it was let off by the crow that was thus hit; but it had been pecked at by the beak and wounded. It was not able to run away.

49. It began to tremble. It was about to die. But sprinkled with water a little, it regained its normal health.

50. Then О fair-complexioned lady, the Kasthila spoke to me in human voice. She addressed me by my name Sandhya- vall, while I was in the midst of my friends.

51. tfO splendid-faced lady in my previous birth I was the daughter of the sage named Sumantu who was omniscient. I was the wife ofKaund’mya.

52. I lived in Kanyakubja (Kanauj in U.P.). I was affluent, hence, very arrogant. I was the favourite darling of my mother, father and other kinsmen.

53. Then I was given in marriage to the noble-souled Kaundinya who was born of a noble family, was celibate (lit. who had no physical contact with any other women) and befitting me in every respect.

54. Bed and other things were given to me by my father as dowry and present. Ten thousand gold pieces too were given to me at the outset by my father-in-law.

55. I was fully satisfied with the wealth obtained from my father as well as father-in-law. I had cows, buffaloes etc.

56. I was liked by my parents-in-law and the common people, on account of my good conduct. In due course of time, my father-in-law, the knower of the real meaning of the Vedic texts, passed away.

57. Taking the dead body of her husband my mother-in- law entered the funeral pyre. Thereafter, my husband offered water libations to his parents and performed their Sraddha.

58. Within two months of that, О gentle lady, my husband went to the Royal palace out of curiosity but was afterwards overwhelmed by love passions of the heart.

59. Beautiful courtesans in the prime of their youth were seen entering the royal palace by that Brahmana.

60. With gifts of profuse wealth two of them were taken from there and brought to his house. My evil-minded husband retained them in his house for dalliance.

61. Using it up the entire wealth of my husband was wasted by both of them. О gentle lady, by the time three years elapsed, my husband became indigent.

62. Then he requested me 4‘Give me your ornaments”. Those were not given to my husband by me as he was addicted to vice.

63-65. О blessed lady, I took everything and went to my father’s abode. (He too followed me there). At my house he sold the slaves and other possessions and the money (received thereby) was given to the two courtesans. That also was exhausted. Whatever was left such as the fields, grains, etc. was sold off at throw-away-prices alongwith the garments, utensils and other personal effects. My husband thereupon entered the great ocean by means of a boat. He went oversea.

66. He went a long distance seeing wonderful things and miracles on the way. О splendid lady, he saw many animals of the sea and all their activities.

67. By the time it had gone a hundred Yojanas, the boat was caught in a violent storm. It broke into pieces and all others on the boat were killed.

68-69a. As providence would have it, and urged by his Karmans of the previous births, my husband clung to a long piece of wood. О gentle lady, led by the wind he reached a mountain bedecked with adamantine peaks.

69b-70. That mountain contained many rivulets and fountains, many birds and many trees full of fruits and flowers. With its three prominent peaks, it scraped the middle of the sky.

71. О lady of beautiful eyes, on seeing the divine, wonderfnl mountain my husbund left off the piece of wood (that brought him there) and jocously climbed on to it, as he was eager to earn some wealth.

72. He rested there for a while. When he was overwhelmed with hunger and thirst, he got up in search of food and surveyed the trees all round.

73-74. He saw ripe grape vines there and ate the grapes joyfully. He was a bit assuaged and he saw a very clean big shala tree with a thick shade and its thick foliage ^resembling the spreading clouds, and had the height of fifty men. Spreading his upper cloth he went to sleep under its shade.

75. Overcome by fascinating sleep his eyes began to roll. By the time the sun had set the excessively tired (Brahmana) went to sleep.

76. When the sun had set and the night had set in, a terrible Raksasa roaring like the cloud came there rushing in.

77. Like the ten-headed Ravana who had abducted Sita, he had carried the slender-limbed auspicious daughter of the ruler of Kashi, named Ratnavali on his lap.

78. Without washing her feet, she had gone to sleep with her head directed towards the north. The virgin of beautiful buttocks was desirous of obtaining a husband, but did not obtain one befitting her.

79. That girl was the foremost among all women. Overwhelmed by slumber she was crying. In the matter of giving her in marriage, her father had been extremely anxious day and night.

80. О lady of slender limbs, this beautiful girl, occupying a bed spread in the shadow of the lamp was seen by the sinful demon who was roaming about.

81-83. He saw her in the light of gems and jewels that were shining like lamps. She was wearing two bangles well studded with bright gems and jewels. In each bangle there were ten jewels, and in the necklace of gold coin (?) there were fifteen jewels. On the crest, there were seven jewels. On the armlets there were eight and five (thirteen) jewels. The demon abducted such a virgin bedecked in jewels and with gold-like lustrous complexion. He carried away the girl of sweet smiles from the palace of the king. Through the aerial path he reached his own abode in a moment.

84-87. He came to that mountain where my husband (was sleeping) beneath the Sala tree. There she saw his cave that had the lustre of gold. Unable to bear the terror struck by him, she entered the cave even as he was looking on. The cave had been beautified by many jewels and it4iad mansions of variegated colours. Many articles lay scattered here and there. It contained beds and seats. Pols of beverages and edibles with various kinds of dishes had been kept there. After entering the cave, the demon placed that weeping girl of lilylike eyes, the excessively frightened girl of plump bosom and buttocks, on to a bed.

88. On hearing the weeping of the girl, his wife the ogress hurriedly came to the place where the demon was standing.

89. On seeing that girl whose lustre was like that of molten gold and everyone of whose limbs was beautiful, she became infuriated. Rebuking her husband she asked thus:

90. “O ruthless one, why is this girl brought here when I am alive? Do you wish for another wife? I will no longer be your wife then.

91. That demon joyously spoke to his beloved wife of beautiful eyes, the ogress of black eyes who had spoken to him thus.

92. “O splendid-faced lady, this pabulum (eatable) prey has been brought by me from Kasi for your sake. A second one is standing at the gate. It has been brought to me by providence.

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