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

The provided image is a blank page and does not contain any readable text to transcribe.

45
[2] Victorious is divine Sarasvatī,
Who aideth bards of keen and nimble wit
To see the world, as 'twere a jujube-fruit,
Lying within the hollow of their hands.
Victorious, too, is Hari, resting now,
The while he smileth on the shepherd lads
Whose upraised arms bend ¹ 'neath the awful weight
Of their vast burden; yet cry unto him:
‘Ah, weary art thou, let the mountain be;
We will sustain it, Kṛṣṇa, lord of all’!
[3] May he ² whose waist is girded keep you safe,
Yea, he whose serried furrows brightly shine;
E'en while the zone he hath too tightly drawn
Doth work distraction by its beauteousness.³
[4] Victorious is the god ⁴ whose crescent gleams
Like to a silvern pearl by Umā set ⁵
Upon his brow, when from his blazing eye
She gathereth the black collyrium.
How blessèd are those souls beneficent
Who work the weal of others, for to them
The moon that openeth the lotus-buds
Doth give a twofold meed of radiance ⁶!
[5] The wise say sooth: ‘More loathsome than a snake
Is he whose soul is filled with wickedness’:
The serpent ⟨hateth the ichneumon tribe⟩,
But leaves his brethren safe; while knavish folk
With venomed tongues ⟨destroy their nearest kin⟩.⁷
¹ Tel. ed. and Srirangam text, ‘arms bent in vain.’ ² Kṛṣṇa.
³ Tel. ed. interchanges this stanza with the one following.
⁴ Śiva. ⁵ Srirangam text, against the metre, adds ‘upon his head.
⁶ Translated in Böhtlingk, Indische Sprüche, 2 ed., No. 4552, St. Petersburg, 1870–1873.
⁷ Böhtlingk, op. cit. No. 6214. The stanza is still popular in Mithila (see Grierson,

46 VĀSAVADATTĀ
[6] In evil only are the wicked wise;
Like as the owl is blind, save in the dark.¹
There is but one eclipse—foul calumny;
Only the clouds that hide the moon are black.²
[7] And when with sooty and polluting touch
The man of evil fain would smirch the good,
He doth increase the radiance of the just;
E'en as the ashes in the grinder's hand
Do but enhance the lustrous mirror's sheen.³
Yet ‹drought doth rule› o'er all, the «cranes sport not»,
Nor doth the ⋘heron seek the azure vault⋙,
For lo, the lake hath left this mortal world;
All ‹joy is fled›, and «strange kings now bear rule»,
Wasting the earth with ⋘fratricidal⋙ strife,
For Vikramāditya hath passed away.⁴
[8] The words of goodly bards rejoice thine ears,
E'en when thou knowest not their wondrous skill;
For in a jasmine wreath thine eyes delight,
Though to thy senses come no perfumes sweet.⁵
The noble gain true knowledge of themselves
By observation of their fellow men;
As on the mirror's polished surface falls
The vision of the soul's own magnitude.⁶

Curiosities of Indian Literature, pp. 8–9, Bankipore, 1895, who says : ‘ Here naku-
ladvēṣī is a threefold pun. It means either “hating the ichneumon,” or “not hating
his own race,” or “not hating the members of the family of the man he has bitten”).’
My attention was kindly called to this reference by Professor Zachariae (card of May 2,
1907), and Dr. Grierson very courteously loaned me his personal copy of the little
book. It should be noted that the modern proverb reads mṛṣā na instead of na mṛṣā.
¹ Böhtlingk, Indische Sprüche, 2 ed., No. 142, St. Petersburg, 1870–1873.
² Böhtlingk, op. cit. No. 6126; Tel. ed. and Srirangam text interchange this stanza
with the one following.
³ Böhtlingk, op. cit. No. 7376.
⁴ For the valuelessness of this stanza as a source to determine the date of the
Vāsavadattā see Introduction, pp. 8–11.
⁵ Böhtlingk, op. cit. No. 680.
⁶ Böhtlingk, op. cit. No. 2148.

A SANSKRIT ROMANCE 47
[9] Through great Sarasvatī this book was writ
By Sujana's one brother, whom mankind
Doth call Subandhu, skilled full dextrously
To interweave in every word a pun.¹
[10] There was a king named Cintāmaṇi, whose like had
never existed,² whose nail-jewelled feet were unscarred, though
rubbed by the edge of a touchstone which was the series of the
beautiful crest-gems of the circle of all the princes of the earth.
[11] He caused astonishment by ‹gifts of gold, food, raiment,
and estates› as Nṛsiṁha caused astonishment by ‹rending the
body of Hiraṇyakaśipu› ³; he gave joy to the ‹divinities by his
goods› as Kṛṣṇa gave joy to ‹Vasudēva› ; [12] he ‹conquered
with ease› the circle of the earth as Nārāyaṇa ‹upheld› the circle
of the world by his ‹boar's form›; he produced ‹glorious and
blissful› prosperity as Kaṁsa's foe produced prosperity for
‹Yaśōdā and Nanda›; he made ‹poetry honoured› as Ānaka-
dundubhi made ‹Kāvyā afraid› ⁴; [13] he had his lotus ⁵ feet
embellished by the rays ⁶ of the crest-jewels of ‹many serpents›
as Sāgaraśāyi had his lotus ⁵ feet embellished by the rays ⁶ of the
crest-jewel of the ‹cosmic serpent›; he protected ‹unceasingly› as
Varuṇa protected the ‹western regions›; he adorned ‹petitions
with gifts› as Agastya adorned the ‹southern districts›; he was
the lord of a hundred ‹armies› and «habitually levied just taxes»
as the ocean is the lord of a hundred ‹rivers› and is the «habitat
of fish»; [14] he was followed by a ‹great army› and repulsed
«obstacles» as Hara is followed by ‹Mahāsēna› and repulses
«Māra»; he was the home of the ‹wise› and the dwelling-place
of the «acts of all men» as Mēru is the home of the ‹gods› and
the dwelling-place of «Viśvakarman»; he ‹rejoiced in generosity
at festal times› and removed sorrow by his «beauty» as the sun
‹loves not the night› and removes the sorrow of «Chāyā»; he
¹ Omitted by Tel. ed. and Srirangam text. Cf. Introduction, p. 13.
² Tel. ed., 'of no mean nature.' For a somewhat similar description of a king see
Kādambarī, pp. 7–14, Bombay ed., 1890 (tr. Ridding, pp. 3–5, London, 1896).
³ Cf. Viṣṇupurāṇa, 1. 17–20. ⁴ Cf. Harivaṁśa, 59.
⁵ Tel. ed. and Srirangam text omit 'lotus.' ⁶ Tel. ed., 'series.'

48 VĀSAVADATTĀ
gave ‹unimpeded› prosperity and afforded delight in «intercourse»
as the God of the Flowery Banner¹ gave prosperity to ‹Ani-
ruddha› and afforded delight to «Rati».
[15] Though a ‹demigod›, he was a «god», for he was a
«benevolent» ‹receptacle of wisdom› ; though a ‹Dhṛtarāṣṭra›, he
was a «friend of Bhīma», for he was a ‹ruler of a kingdom›
«who loved virtue» ; though ‹come to earth›, he took refuge ² in
the «courts of the gods», for he was ‹filled with patience› and
took refuge ² in «good government» ; [16] though a ‹great reed›
by nature, he was «smooth» within, for his was the nature of
‹Arjuna›, «upright» within ; [17] though born of a ‹buffalo›, he
was «begotten by a bull», for he was born of a ‹queen› and was
a «producer of government» ; though no ‹central gem of a neck-
lace›, he was the «midmost jewel of a throat-band», for he was
a ‹fearless›, «mighty leader».
While he ruled the earth, ‹quibblings ³ and fallacies› were
practised only in arguments ⁴ (for there was no need of ‹habitually
checking deceit› ⁵) ; [18] there was ‹infidelity› only among
materialists (for there was no ‹poverty›) ; there was employment
of a ‹spur› only in executing commands ⁶ (for there was no
employment of ‹petty enemies›) ; there was ‹picking› [19] only
on lutes (for there was no ‹back-biting›) ; there was association
with ‹threshing-floors› only in the case of rice (for there was no
association with ‹evil men›) ; there was capture of ‹snakes› only
among serpent-charmers (for there was no need to capture
‹liars›) ; ‹imposts› were cut only in the receipt of taxes (for there
was no amputation of ‹hands› ⁷) ; ‹roots› were plucked out only
in the case of «wormwood-trees» (for «ascetics» did not pluck
out their ‹eyes›) ; [20] only lotuses opposed the ‹moon› (for there
was no opposition to ‹Brāhmans› ⁸) ; ‹‘ ruler of the world ’› was
applied only to the elephant of the north ⁹ (but not to any man
¹ Kāma. ² Srirangam text, ‘ he was the refuge of.’
³ Srirangam text adds ‘ futile answers.’ ⁴ Tel. ed., ‘ only in Nyāya textbooks.’
⁵ Srirangam text adds ‘ and castes.’
⁶ Tel. ed. and Srirangam text, ‘ only in yōga-exercises.’
⁷ Tel. ed. and Srirangam text, ‘ there was hand-cutting only in blossoms.’
⁸ Tel. ed. and Srirangam text, ‘ the king.’
⁹ Tel. ed. and Srirangam text, ‘ only to the world-elephants.’

A SANSKRIT ROMANCE 49
save the ‹king›) ; there were ‹fire-tests and balance-tests› only in
the case of different sorts of gold (for there were no ‹ordeals by
fire or balance›¹) ; only jewels were ‹pierced by needles› (for
there was no ‹disturbance by suggestive movements›) ; only in
child-bearing ² was there rending with ‹griping pains› (for there
was no rending by ‹impalement›) ; [21] ‹Duḥśāsana was known›
only in the Bhārata ³ (for there was no ‹glimpse of evil instruc-
tion›) ; the ‹sun's rays opened leaves› ⁴ only in the case of lotuses
(for there was no ‹sawing asunder› ⁵).
Though the Great Boar was intent on upholding the ‹earth›,
yet he (Cintāmaṇi) clove ‹mountains›. Rāghava entered the
forest with ‹Sītā› leaving his native land (but Cintāmaṇi entered
the forest having his ‹native land›). Bharata had affection for
Rāma, yet made ‹Rāma depart› from his kingdom (but Cintā-
maṇi made ‹peace› in his kingdom). [22] When Nala was united
to Damayantī it was a ‹marriage of one already wedded› (but
Cintāmaṇi ‹regained his territory›). Pṛthu ‹levelled the earth by
banishing the mountains› ⁶ (but Cintāmaṇi ‹covered the earth by
sending forth his offspring› ⁷). There was, therefore, no reason to
mention former kings.⁸
He, moreover, was another sort of monarch and had humbled
all the princes on earth. Thus he was a mountain with a visible
exaltation of ‹peak›, which never ceased to delight the «Gan-
¹ In the ordeal by balance the accused was twice weighed. If he was lighter at the
second weighing than at the first, he was acquitted ; but if heavier, he was condemned.
In the fire-ordeal the defendant was required to carry a heated metal pot a certain
distance, and was adjudged innocent if his hands, which might be bound with leaves
as a partial protection, remained unburned (see Jolly, Recht und Sitte, p. 145,
Strassburg, 1896).
² Tel. ed., ‘in new (i.e. ‘first’) child-bearings of young women’; Srirangam text,
‘in child-bearings.’
³ Tel. ed. and Srirangam text, ‘in the Mahābhārata.’
⁴ Tel. ed. and Srirangam text, ‘the opening of leaves of lotuses by the rays of the
sun was the very utmost decree.’
⁵ Cf. the Iranian legend of the sawing asunder of Yima by Spityura (Yašt, 19. 46).
⁶ Cf. Mahābhārata, 7. 69.
⁷ This rendering seems justified by the context and by the paronomasiac meanings of
the words employed, although the commentary does not allude to the applicability of
the passage to Cintāmaṇi.
⁸ Tel. ed. adds ‘but rather (there was occasion) of blame (of them).’
E

50 VĀSAVADATTĀ
dharvas who roamed along its slopes»; for he never ceased, with
his visible exaltation of ⟨majesty⟩, to delight the «steeds that
bore his army». [23] He was a ⟨Himālaya⟩, though not shaken
by «snow» nor suited to the birth of «Umā», for he was ⟨indeed
a lotus⟩ unshaken by «pride» and unsuited for the birth of
«deceit». He was a «snowy» ⟨bullock⟩-banner set upon a
«hill», for he was «indeed exalted in speech» and set as a banner
of ⟨justice⟩.
He was a ⟨wind⟩, ⟨bending all the forest down⟩, ⟨a friend of
the fire⟩, ⟨eager for the clouds⟩, and ⟨bearing along the flowers⟩;
for he was ⟨ever patient⟩, ⟨straightening every crooked way⟩,¹
⟨foremost of ascetics⟩, ⟨not avid of sensual pleasures⟩,² and the
⟨joy of the wise⟩. [24] He was a mine of gems ⟨with no
serpents⟩,³ exceeding⁴ deep its ⟨boundaries⟩, ⟨no otter a terror to
it⟩, ever a very refuge for ⟨fishes⟩, ⟨filled with water⟩, ⟨bearing
ships⟩,⁵ whereto (belonged) the ⟨mountain⁶ and the crocodile⟩,
⟨the mighty lord of rivers⟩, the ⟨ocean⟩; [25] for he was ⟨no
knave⟩,⁷ exceeding⁴ deep his ⟨decorum⟩, ⟨no light of his dismaying
any⟩, ever a refuge like the ⟨moon⟩,⁸ ⟨delightsome⟩, ⟨rich in
children⟩,⁹ ⟨his serenity unshaken⟩, ⟨great, proud⟩, and ⟨with
a signet ring⟩. [26] As the moon causes joy in the ⟨night
season⟩, is the friend¹⁰ of ⟨white lotuses⟩, has his mansion filled
with all the ⟨digits⟩, and is ⟨unsurpassed by the constellations⟩;
he caused joy in the ⟨festivals⟩, was the friend¹⁰ of ⟨pleasure
groves on earth⟩, had his mansion filled with all the ⟨arts⟩, and
⟨subdued the excessive might of his foes⟩. As Sumēru caused
the ⟨sun to rise⟩, gave a ⟨golden glory⟩, and had ⟨wealth sur-
passing the (other) mountains⟩; he caused the ⟨prosperity of his
friends⟩, possessed ⟨every beauty⟩, and had ⟨good fortune im-
pregnable and abundant⟩.
¹ Or, ‘banishing all famine.’ ² Or, ‘eager for the gods.’
³ Tel. ed., ‘with no timayas’ (glossed as ‘a sort of fish,’ i. e. ‘a whale’); Srirangam
text, ‘with no fear of serpents.’ ⁴ Tel. ed. and Srirangam text omit.
⁵ Tel. ed. and Srirangam text, ‘with a good bed.’ ⁶ Māināka.
⁷ Tel. ed., ‘unbending’; Srirangam text, ‘fearing not his subjects.’
⁸ Tel. ed., ‘ever with a moon-like mind.’
⁹ Tel. ed. and Srirangam text, ‘receptacle of virtue.’
¹⁰ Tel. ed., ‘the one friend.’

A SANSKRIT ROMANCE 51
[27] Even had Arjuna been ever with them, the ranks of his
foes would not have been equal to the ⟨combats in the Mahābhā-
rata⟩, for they were not equal to ⟨bearing great burdens⟩. Though
⟨Bhīṣma⟩, he was ≪unkind to Śāntanu≫, for he was ⟨terrible⟩ and
had a ≪ceaseless desire for glory≫; though ⟨wandering on the
mountains⟩, ≪he dwelt not on the hills≫, for he was ⟨accompanied
by his attendants⟩ and ≪needed not the admiration of his
family≫.
[28] And, furthermore, he ⟨wavered ¹ not from the path of
a warrior⟩, as Triśaṅku ² ⟨wavered ¹ in the path of the constella-
tions⟩; though he was ⟨Śiva⟩, ≪he drank no poison≫, for he was
a ⟨giver of weal⟩ and ≪not depressed≫; though he was a ⟨fire⟩,
he was not a ≪flame≫, for he was a ⟨purifier⟩ and free from ≪evil
habits≫; though he was a ⟨burner⟩, he was not a ≪consumer≫,
for he had a ⟨longing for hermitages⟩ and was no ≪destroyer≫;
[29] he was no Yama ⟨snatching life away suddenly⟩, for he did
not ⟨deprive of life without reason⟩; he was no Rāhu increasing
his ⟨radiance by swallowing the sun's disc⟩,³ for he did not increase
his ⟨greed by seizing the kingdom of a friend⟩; he was no Nala
crushed ⁴ by ⟨Kali⟩, for he was not crushed ⁴ by ⟨strife⟩; he was
no Cakri exhilarated by the death of ⟨Śṛgāla⟩,⁵ for he was not
exhilarated by the death of a ⟨craven⟩; he was attended by
⟨glory and generosity⟩ as the cowherd Nanda was attended by
⟨Yaśōdā⟩; he ⟨planned peace and war⟩ as Jarāsanda's ⟨body was
disrupted union⟩⁶; he possessed ⟨generosity and luxury⟩ as
Bhārgava ⟨ever wandered in the clouds⟩; [30] he was attended
by ⟨good friends⟩ and commanded ≪good counsel≫ as Daśaratha
was attended by ⟨Sumitrā⟩ and commanded ≪Sumantra≫; he
was ⟨devoted to worthy objects of generosity⟩ and protected
the ≪earth≫ as Dilīpa was ⟨beloved by Sudakṣiṇā⟩ and protected
¹ Tel. ed. and Srirangam text, ‘fell.’
² Srirangam text, ‘though Triśaṅku . . . . for he had triple powers.’
³ Cf. Mahābhārata, 1. 19.
⁴ Tel. ed. and Srirangam text, ‘having his body conquered’; cf. Mahābhārata,
3. 58–61.
⁵ Cf. Harivaṁśa, 100.
⁶ Cf. Mahābhārata, 2. 17.
E 2

52 VĀSAVADATTĀ

the «cow»¹; his glory was exalted by his ⟨virtuous life⟩ as
Rāma’s glory was exalted by the ⟨birth of Kuśa and Lava⟩.
He had a son named Kandarpakētu. He was the ⟨joy of the
hermits⟩ as the coral-tree ⟨stands in Indra’s garden⟩²; [31] he
⟨produced weal⟩ as Himālaya was the ⟨birthplace of Śiva⟩;
he was ⟨marked by his luxurious pleasures⟩ as Mandara is
⟨scarred by the body of the serpent⟩; his ⟨crores were enjoyed
by great kings⟩ as Kāilāsa’s ⟨summit is enjoyed by the Great
Lord⟩³; he gave pleasure to many ⟨women⟩ as the spring gives
pleasure in many ⟨gardens⟩; [32] he made the ⟨earth⟩ resound
as Mandara, lifted on high in the churning of the ocean of milk,
made the ⟨water⟩ resound; he ⟨took delight in love⟩ as the God
of Passion’s Bond⁴ ⟨rejoices Rati⟩; he was shaken by ⟨meditation⟩
as the collected ashes of Śiva are shaken at ⟨twilight⟩⁵; [33] he
had a ⟨pure heart⟩ and «clung to Viṣṇu’s feet» as an autumn
cloud has a ⟨lurid centre⟩ and «depends from the sky»⁶; he was
accustomed to ⟨all passion and merriment⟩ as Arjuna was accus-
tomed to be ⟨courageous in battle⟩; [34] he was adorned with
a ⟨garland of the circle of the earth⟩ as Kaṁsa was adorned
with a ⟨blue lotus garland⟩; he gave joy to the ⟨humble⟩⁷ and
«delighted the wise» as Tārkṣya gave joy to ⟨Vinatā⟩⁷ and had
«Sumukha for a son»; he ⟨clasped⟩ a beautiful form to his
«breast» as Viṣṇu ⟨changed⟩ his beautiful form into a «boar»;
he had ⟨time and justice⟩ put into his own power as Śāntanava
had ⟨Death⟩ put into his own power; [35] he governed ⟨full
happily⟩ as the host of Kāuravas was led by ⟨Suśarman⟩.
Though ⟨Subāhu⟩,⁸ he was a joy to «Rāma», for he had
⟨beautiful arms⟩ and gave joy to «women»; though he had ⟨two

¹ Cf. Raghuvamśa, 1-2.
² The heaven of Indra, the home of warriors fallen in battle, and the future hope of
popular classic Hinduism, is particularly renowned for its wonderful coral-tree, which,
according to Viṣṇupurāṇa, 5. 30, was produced at the churning of the ocean of milk,
and which has golden bark, copper-coloured leaves, and flowers of surpassing
fragrance. ³ Śiva.
⁴ Kāma. ⁵ An allusion to Śiva's revel dances at nightfall.
⁶ Srirangam text, ‘he had a ⟨pure heart⟩ as an autumn cloud has a ⟨lurid centre⟩;
he ⟨clung to Viṣṇu's feet⟩ as the moon ⟨depends from the sky⟩.’
⁷ Tel. ed. and Srirangam text omit.
⁸ Cf. Rāmāyaṇa, 1. 30.

A SANSKRIT ROMANCE 53
eyes>, he was «Śiva», for he was a «great monarch» who <gazed on all alike> ; though <made of pearls>, his «waist had no central
jewel», for he was <free from disease> and «virile» ; as a cloud
[36] <terrifies flamingoes with showers of exceeding purity>, he
<slew kings terrified by the edge of his flashing sword> ; though
a light upon a <pole>, his «wick was not consumed», for he was
the light of his <race> and his «estate was unimpaired».
The noble, resembling oceans with beauteous <mountains>,
with <waters> increased exceedingly, and with <contented crea- tures>, attained their highest growth through him who was, as it
were, the moon when its «house has all its digits, removes the
distress of night, opens the white lotuses», [37] is a friend to
«white lotus groves»,¹ and «adorns a quarter of the sky» ; for
the noble, with <radiant limbs>, with <life> increased exceedingly,
and with <amiable qualities>, [38] attained their highest growth
through him who was the «home of the aggregation of all virtues,
delighted in Śiva's way, destroyed his enemies», was a friend of
«pleasure groves on earth»,¹ and had his «hopes fulfilled».
And the hearts of women rejoiced at the sight of him who
was like the God of the Dolphin Banner, causing <Aniruddha>
delight, <dear to Rati>, and <armed with an arrow of flowers> ; for
he caused <unimpeded> delight, was a <friend of wantonness>, and
<surpassed the Flower-God>. For him who was as the spring
with the <attendant southern breeze>, with <sweet koel-notes>²
pleasing the ear,³ expanding the <buds>, making the <forests bend>, [39] <delightsome with fragrant flowers>, with <lotuses>
easy for all to gather, possessing an abundance of <white thorn- apple trees> spread abroad, but passing over the <wormwood>,
damsels felt attachment, being like creepers of the forest with
a thousand «buds», crowded with «bees», charming with
«sprigs», and with «sportive birds» ; since he had a <continual
¹ Tel. ed. and Srirangam text omit.
² The notes of the koel, or Indian cuckoo (Eudynamis orientalis, Linn.), though in
themselves scarcely pleasant, are hailed with delight as a harbinger of spring, and the
bird is, therefore, regarded as a friend of love.
³ Tel. ed. and Srirangam text, ‘the eye and ear.’

54 VĀSAVADATTĀ
income for the attendant nobles>,¹ possessed a <sweet koel-voice>
pleasing the ear,² expanded <love>, gave a <charming colour to women>, <delighted in learned sages>, possessed <good fortune>
easy for all to gather, spread abroad an abundance of <gold>, and
surpassed his <foes>, while the damsels [40] were filled with
a thousand «anxieties», were sought by «lovers»,³ were charming
because of their «coral necklaces»,⁴ and were at the «wanton age».
And by his staff-like arm on the field of battle [41] the bow
was gained, by the bow the arrows, by the arrows his foeman's
head, by this⁵ the world,⁶ by this⁷ a leader such as had never
been before, by the leader fame, by fame the seven seas, by the
seas the renown of the kings of the Kṛta and other ages, and by
that⁸ constancy, and by this⁹ something marvellous every instant.
And the periphery of the bosoms of the lovely wives of his foes,
who had been consumed by the fire of his majesty, was deserted
by their pearl necklaces, as if terrified by the blows of their hands.
[42] And his sword, as if coloured with lac from the feet of
the Goddess of Victory which had been moistened with the
blood of slain infantry, elephants, and horses, shone over a sea of
conflict whose shores were covered with quantities of pearls¹⁰
fallen from must elephants'¹¹ frontal lobes which were shattered
by sharp arrows, with flying <birds>, with hundreds of <rivers and white and blue lotuses> whose manifold charms were spread
through the <beautiful> waters,¹² with¹³ <dancing waters>, and
terrible because of the fierce pride of the <cārubhaṭa>-fish which
¹ Or, 'was a competency for his retainers, sages, and honourable men.'
² Tel. ed. and Srirangam text, 'the eye and ear.'
³ Or, 'had curls on their foreheads.' ⁴ Or, 'because of their long hair.'
⁵ Tel. ed. and Srirangam text, 'by the foeman's head.'
⁶ Tel. ed., 'by the world unprecedented renown as a leader, and by renown fame.'
⁷ Srirangam text, 'by the world.' ⁸ Tel. ed. and Srirangam text, 'by renown.'
⁹ Tel. ed. and Srirangam text, 'by constancy.' ¹⁰ Srirangam text, 'round pearls.'
¹¹ The frontal lobe of an elephant is believed to contain a pearl, called kuñjaramaṇi
or gajamaṇi, which is possessed of magic properties (Crooke, Popular Religion and
Folk-Lore of Northern India, 2 ed., 2. 240, Westminster, 1896).
¹² Tel. ed. and Srirangam text, not alluding to pun, 'with tortoises (clinging) on the
feet of elephants coming up from the beautiful water, with lovely white and blue
lotuses, with hundreds of rivers.'
¹³ Tel. ed. and Srirangam text, 'undulating with.'

were eager to consort with the [43] ⟨surasundarīs⟩; since it
shone on a sea of conflict ¹ whose shores were covered with
quantities of pearls fallen from must elephants’ frontal lobes
which were shattered by sharp arrows, with flying ⟨darts⟩, with
hundreds of ⟨fleshless, white-umbrellaed armies⟩ whose manifold
charms were spread through the ⟨red⟩ waters, with ² ⟨convulsing
corpses⟩, and terrible because of the fierce pride of ⟨warriors⟩
eager to consort with the ⟨Apsarasas⟩.
[44] Then, once upon a time, when the night was finished ;
when the Lotus-Lord of shell-like beauty was sinking with his
spouse, the Night, into the western ³ sea ; while he was white, as
it were, with the curds which constitute a morsel of food for
(Buddhist) ascetics at their mealtime, and was like a mass of
Yamunā’s foam by night, and resembled a fragment of stone ⁴
for the polishing of Mēnakā’s nails, and had the shade of the
soma-plant in the centre of his body, and resembled the silvern
earring ⁵ of a head laid softly down on the pillow of the western
mount, and seemed to be the goblet of Lady Night containing
a remnant of wine ; [45] when the bees had their feet caught in
the pollen of the white lotuses which had been converted into
cold ⁶ paste by the dew ; when by their soft chatter the mainas
revealed women at their rendezvous ; when the huts of the
ascetics awoke intent on study ; when the streets resounded with
poetic tales chanted by mendicants in the vibhāsa mode ⁷ ; [46]
when the lamps seemed unable, because of their exceeding thin-
ness,⁸ to bear the blackness of night ⁹ which they had entirely

¹ Tel. ed. and Srirangam text, ‘in the forefront of battle, as on a sea terrible with
the roaring noise of soldiers marching in eagerness to consort with the Apsarasas’—
apparently with no attempt to pun.
² Tel. ed. and Srirangam text, ‘undulating with.’
³ The distinctly conventional character of Subandhu's romance is well illustrated by
his making the moon set in the west because the sun does.
⁴ Tel. ed., ‘crystalline stone’; Srirangam text, ‘fragment of white stone for the
polishing.’
⁵ Tel. ed., ‘the circle of the silvern earring of night, with her head softly resting,’
etc.; similarly the Srirangam text.
⁶ Tel. ed. and Srirangam text, ‘cold, icy water.’
⁷ Tel. ed., ‘hāsa mode.’ ⁸ Or, ‘emptiness.’
⁹ Tel. ed. and Srirangam text, ‘mass of nocturnal blackness.’

56 VĀSAVADATTĀ
swallowed up, and which they vomited, as it were,¹ under the
guise of lampblack, and were exhausted by having stretched
their necks a hundred times as if to see the tremulous delights
of amorous union,² [47] and had been witnesses of manifold ways
of wanton sport,³ seeming to protect the darkness ⁴ lurking
beneath them as if it were a refugee ; when they had become
<dull> because their «oil» had been consumed as knaves ⁵
become <slack> because their «affections» have been consumed ;
when they had reached the end of their <wicks> as the exceed-
ingly aged reach the end of their <lives> ; when they had only
their <bowls> left as noble lords reduced in their estate have
only their <bodies> left ; [48] when they were <put in the middle of the house> as demons <wander abroad at the end and middle of night> ; when they had <moths> flying about them as the <sun>
descends on the summit of the western mount ; when the gifts of
flowers in the boudoirs, that had been noisy with the humming ⁶
of swarms of bees delighting ⁷ in the abundance of unceasing
drops ⁸ of honey had withered ; [49] when the downy Nepal
jasmines had fallen from the tresses ; when fair women seemed
to be pouring forth teardrops for grief at separation from their
lovers ⁹ and, with bud-like feet ¹⁰ tinkling with anklets, delayed,
as it were, the departure of their best beloved ; when the mist of
perspiration ¹¹ had been dried by the wind of the wings of a swarm
of bees enamoured of the perfume of the wreaths of half-opened
Malabar jasmine ¹² in thick tresses dishevelled by weariness of
¹ Tel. ed. and Srirangam text omit 'as it were.'
² Tel. ed., 'the quivering of amorous women.'
³ Tel. ed., 'varied love-joys with delights manifold'; Srirangam text, 'wanton
sport with perturbations manifold.'
⁴ Tel. ed. and Srirangam text, 'mass of darkness.'
⁵ Tel. ed. and Srirangam text, 'the voices of knaves.'
⁶ Tel. ed. and Srirangam text, 'sound of the humming.'
⁷ Tel. ed. and Srirangam text, 'stupefied with the intoxication of tasting.'
⁸ Tel. ed., 'drops fallen unceasingly'; Srirangam text, 'drops falling unceasingly.'
⁹ Tel. ed. and Srirangam text, 'best beloved.'
¹⁰ Tel. ed. and Srirangam text add 'when they (the fair women) shone with bud-like
feet.'
¹¹ Tel. ed., 'particles of the mist of perspiration'; Srirangam text, 'particles of
perspiration.'
¹² Tel. ed. and Srirangam text, 'mādhavī.'

A SANSKRIT ROMANCE 57
intense passion in the waning night; [50] when damsels were
tuneful¹ with the jingle of the bracelets on their tremulous,
slender arms while they illumined their apartments by the light
of the rays² of their milk-white teeth, revealed through their
sobbing at the pain caused by the loosening of the hair which
adhered to the fresh³ nail-marks⁴; [51] while their attendants,
wearied with importunities for another glimpse, saw lovers con-
stantly; while (the damsels themselves) felt bashful just for an
instant at the endearing words of the house-parrots who had
remembered⁵ a hundred shameless speeches uttered in the night⁶;
[52] when they (the damsels) had the beauty, as it were, of an
autumnal day with ⟨clouds not adorned by sky⟩,⁷ for their ⟨bosoms
were adorned by the marks of nails⟩; when they seemed nigh
unto death and had their faces set toward the ⟨city of the Lord
of Life⟩,⁸ for their faces were set toward their ⟨lovers' persons⟩;
when they resembled a row of trees in a forest in the spring-tide
abounding in ⟨sap⟩, for they abounded in ⟨anxiety⟩; when they
were embraced by their lovers; when there blew a wind that
rocked the filaments of the flowers and removed their pollen
from the hair [53] of damsels wearing delightsomely tinkling
jewels, whilst it had an abundance of expanded white lotuses,
and caused pleasure, and rejoiced in union, and rained down
a fire of chaff,⁹ as it were, on lonely¹⁰ girls lightly deserted by
their lovers, and surrendered them wholly to the burning arrows
of love, and carried far [54] the plaint of the Brahminy duck¹¹;

¹ Tel. ed. and Srirangam text, ‘charming.’
² Tel. ed. and Srirangam text omit ‘rays.’
³ Tel. ed. and Srirangam text omit ‘fresh.’
⁴ See Schmidt, Beiträge zur indischen Erotik, pp. 478–496, Leipzig, 1902.
⁵ Tel. ed., ‘who made up speeches of love’s shamelessness’; Srirangam text, ‘who
remembered speeches of love’s shamelessness.’
⁶ The same embarrassing habit of the parrot is mentioned by Amaru (see Böhtlingk,
Indische Sprüche, 2 ed., No. 2710, St. Petersburg, 1870–1873).
⁷ Their beauty was like the dark massed clouds.
⁸ A euphemism for Yama, the God of Death.
⁹ A fire of chaff being proverbially sudden and intense; Tel. ed. and Srirangam text,
‘powder of a fire of chaff,’ also omitting ‘rained down.’
¹⁰ Tel. ed., ‘lonely, deserted.’
¹¹ According to the conventions of Sanskrit literature, two indiscreet lovers were
transformed into Brahminy ducks (Cascara rutila, Pallas) and condemned to pass

58 VĀSAVADATTĀ
then (Kandarpakētu) saw in a dream ¹ a damsel ² about eighteen
years of age with her hips girt ³ round with the bond of a girdle⁴
which was the gate ⁵ of the city of delight of her thighs ; which
was the golden rampart of the great treasure-house of the city
of joy ⁶ ; which was a trench for the line of the tendril of down ⁷ ;
each night separated by a river, from whose opposite banks they continually call to
each other.
¹ Cf. Hall, Introd., pp. 30–31, note ; and, for parallels in Sanskrit romances and
dramas, as well as in The Thousand Nights and One Night, see Gray, ‘Literary
Studies on the Sanskrit Novel,’ in WZKM. 18. 40–41, 50. For a more modern
parallel, reference may be made to the Panjābī legends of Princess Adhik Anūp Daī,
daughter of Rāja Sirkaṭ (a hero of the Rāja Rasālū cycle), and of Jalālī, the black-
smith’s daughter (Temple, Legends of the Panjāb, 1. 233 ; 2. 168–169, Bombay, 1884–
1900). The same motif is found in early European romances, as in the Artus de la
Bretagne and Palmerin de Oliva (Dunlop, History of Prose Fiction, 1. 258–259, 380,
London, 1896). See also, for other instances of dreams toward morning, Harṣacarita,
pp. 136–138, 166, 207, Bombay ed., 1892 (tr. Cowell and Thomas, pp. 105–106,
132–133, 177, London, 1897); Kādambarī, pp. 135–136, Bombay ed., 1890 (tr.
Ridding, p. 57, London, 1896) ; Bṛhatkathāślokasaṃgraha, 2. 43 (ed. and tr. Lacôte,
Paris, 1908) ; Natesa Sastri, Dravidian Nights, p. 49, Madras, 1886 ; Frere, Old
Deccan Days, 2 ed., pp. 68–69, London, 1870. In India, as elsewhere in the East,
dreams play an important rôle in divination, and the wide sphere of Sanskrit oneiro-
mancy has been admirably discussed by Julius von Negelein (Der Traumschlüssel des
Jagaddēva, Giessen, 1912), on the basis of a critical edition and translation of Jagad-
dēva’s Svapnacintāmaṇi. It seems generally agreed that dreams toward morning
come true (cf. the texts cited by Hall, loc. cit.). According to the Kathāsaritsāgara,
46. 150, ‘the slow or speedy fruitage of it [a dream] depends on the difference of
time [when it is beheld] ; but this dream, being seen at the end of the night, will give
a speedy fulfilment’ ; and it may be added that the Asura princess Uṣā, to whom
Subandhu himself alludes (below, p. 61), first saw her future husband, Aniruddha,
in a dream (Kathāsaritsāgara, 31. 11–32, tr. Tawney, 1. 276–277, Calcutta, 1880).
² This detailed description of the heroine, to which many parallels might be cited in
Sanskrit literature, becomes of special interest when compared with the well-known
representations of the female form in Indian art, in which the breasts and hips are of
exaggerated development, while the waist is correspondingly slender. Vāsavadattā is
to be classed, from Subandhu’s description, as a padminī, having, among other cha-
racteristics, a moon-like face, eyes with reddish corners, dark, heavy hair, a line of
down on the abdomen, and a slow gait ; a taruṇī, as being between sixteen and
thirty, and a dēvasattvā, as being noble in conduct and wealthy (Schmidt, Beiträge
zur indischen Erotik, pp. 220–224, 243–253, Leipzig, 1902). For similar, but far
briefer, descriptions of Oriental beauties, see, for example, Swynnerton, Romantic
Tales from the Panjāb, pp. 391–392, London, 1903 ; The Thousand Nights and One
Night, tr. Payne, 3. 111–112 ; 4. 295 ; 7. 147, 210 ; 8. 103–104, London, 1882–1884.
³ Tel. ed. and Srirangam text, ‘marked out.’ ⁴ Tel. ed., ‘new girdle.’
⁵ Tel. ed. and Srirangam text, ‘garland of.’
⁶ Tel. ed. and Srirangam text, ‘the golden rampart of the abode of the treasure of
her thighs, Love’s great depository.’
⁷ Tel. ed., ‘zone of the trench for the multiform tendril of down’ ; Srirangam text
also adds ‘zone.’

which was a halo for the disc of the moon of her hips ; which
had a golden inscription consisting of a line of down that pro-
claimed victory over the triple world ¹; which was the line of
the moat of the prison of the hearts of all men ; [55] and was
as the bar of the chamber of a flock of birds which were the
glances of the world.²
(She was) adorned with a waist which seemed full of sorrow
through failure to see her moon-like face that was hidden by the
burden of her swelling breasts ; which appeared to be filled with
weariness from the oppression ³ of the urns of her bosom and the
circlets of her heavy ⁴ hips ; which had apparently conceived a
deep resentment for her massy buttocks ⁵ ; [56] which seemed
filled with exhaustion from the restraining hand ⁶ of the Creator
who had compressed it exceedingly ; and which had become
extremely slender, as if on account of its anxious thought : ‘ Sup-
pose mine own breasts should fall on me like projections from
a height ’ ?
(She was) beautified by breasts with golden jewels filled with
gems of passion ⁷ ; with nipples for seals ; apparently nailed with
iron under the guise of nipples through fear of falling because of
their vast circumference ; [57] accumulations of loveliness, as it
were, remaining after the consecration of all her members ; the
lotuses, so to say, of the pool of the heart ; possessed of the
beauty of a pillow for the cheek ⁸ of Love ; the fruit of the tendril
of the line of down ; caskets full of the dust of the lure that

¹ Tel. ed., ‘ which had Love’s golden inscription with a row of letters that proclaimed
his victory over the wide triple world ’; similarly the Srirangam text.
² She attracted and kept captive, like so many birds, the glances of every one. Tel.
ed., ‘ as the golden bar of the chamber of the abode of her thighs for birds which were
the glances of the whole world ’; Srirangam text, ‘ as the golden bar of the chamber
of the abode of birds which were the glances of the whole world.’
³ Tel. ed. and Srirangam text, ‘ the confined oppression on both sides from.’
⁴ Tel. ed. and Srirangam text, ‘ very heavy.’
⁵ Because her waist shrank away from them.
⁶ Srirangam text, ‘ as if with pain produced by the seizure of the hand.’
⁷ Tel. ed. and Srirangam text, ‘ golden caskets filled with gems of passion.’
⁸ Tel. ed., ‘ a box of the unguent of Love ’; Srirangam text, ‘ a pillow for the
disport of Love.’

60 VĀSAVADATTĀ
increases the pride of passion¹; heavy with the fall of the hearts
of all mankind; the fruits of the mighty tree of existence; the
product of the great tree of youth; two Brahminy ducks, charm-
ing with necklaces of pearl for lotus-filaments²; [58] fruits of the
tree of Prayāga, which seemed to stand at the juncture of the
line of down with her necklace of pearl³; the solitary dwelling⁴
of the God of Love when overcome by weariness from the con-
quest of the triple world.
(She was) beauteous with a bud-like lower lip which had the
glow of eventide in close proximity⁵ to her moon-like face;
which had what seemed to be a minium seal as a guard for the
jewels of her teeth; [59] which was coloured, as it were, by the
flushing redness of her heart⁶; which was, so to say, a fresh bud⁷
of the coral-tree from Passion’s sea. (She was) adorned by a pair
of eyes which were longer than a very tender screw-pine blossom;
with languidly tremulous glances; giving rise to a suspicion that
they were the windows of wanton Love abiding in the inner
chamber of her heart; causing beatitude by their very passion;
[60] with redness in their corners as if for anger at her ears,
which hindered their further extension⁸; seeming to whiten all
the world; making the sky seem filled with a forest of expanded
lotuses; pouring forth, so to say, thousands of oceans of milk;
seeming to surpass the loveliness of a garland of downy Nepal
jasmine and blue lotus.⁹
(She was) beautified by a nose which was the column¹⁰ of the
¹ Tel. ed., ‘dust of the proud nature of passion’; Srirangam text, ‘dust that increases
the pride of passion.’
² Tel. ed. and Srirangam text, ‘hidden through their greed of lotus-filaments (which
were) pearl necklaces.’
³ Tel. ed., ‘the shores of Prayāga in the guise of the junction of the Ganges and
the Jumna, (which were) her pearl necklace and line of down’; similarly the Sri-
rangam text.
⁴ Tel. ed., ‘the solitary rest-house’; Srirangam text, ‘the victory rest-house.’
⁵ Tel. ed. and Srirangam text, ‘continual close proximity.’
⁶ Tel. ed., ‘inward redness.’ ⁷ Tel. ed. and Srirangam text, ‘a bit.’
⁸ The eyes of an Indian beauty are conventionally supposed to extend to her ears.
⁹ Tel. ed., ‘surpassing a garland of blue lotuses clinging to downy Nepal jasmine-
flowers.’
¹⁰ Tel. ed., ‘trunk.’

A SANSKRIT ROMANCE 61
balance for the jewels of her teeth ¹; [61] the bridge betwixt the
oceans of her eyes ²; a wall, as it were, between two elephants
mad with youthful passion. (She was) adorned with delicate
brows which were clusters of bees about her blue-lotus eyes ³;
portals ⁴ of her face that formed the abode of Love; the shores ⁵
of Passion's sea; wantoning in youthful dancing. She possessed,
as it were, the loveliness of the sky in the rainy season [62] with
‹clouds› swelling with beauty, for her ‹breasts› swelled with
beauty.⁶
Like one ⁷ who has gained the cry of Victory she stood on
the tip of a trembling ‹balance›,⁸ for she had trembling ‹anklets›;
she was like Suyōdhana's valour while his eyes rested on ‹Karṇa›,
for her eyes extended to her ‹ears›; she seemed to have the
sportiveness of the Dwarf ⁹ in exhibiting his ‹destruction of Bali›,¹⁰
for she revealed her ‹furrowed folds›; she was like the station of
the sun in Scorpio ‹after traversing Virgo and Libra›, for she
‹transcended comparison with other damsels›; [63] she rejoiced
in ‹unblemished beauty› as Uṣā rejoiced at the sight of ‹Anirud-
dha› ¹¹; she had the ‹beauty of lovely eyes› as Śacī ‹delighted
in gazing on Indra's pleasure groves›; she had, as it were, the
sportful dancing of Śiva with his ‹quivering serpent›, for she had
beautiful ‹eyes and ears›; she had lofty dark ‹nipples› as a forest ¹²
has lofty dark ‹bread-fruit trees›; [64] she was adorned with a
¹ Compare the Euphuistic passage in Ben Jonson's Cynthia's Revels, 5. 2 : 'You
that tell your mistress, her beauty is all composed of theft; her hair stole from Apollo's
goldy-locks; her white and red, lilies and roses stolen out of paradise; her eyes two
stars, plucked from the sky; her nose the gnomon of Love's dial, that tells you how
the clock of your heart goes; and for her other parts, as you cannot reckon them, they
are so many; so you cannot recount them, they are so manifest.'
² Tel. ed. and Srirangam text, 'the bridge, as it were, betwixt the ambrosial oceans
of her eyes.'
³ The bees being extremely fond of the lotus.
⁴ Tel. ed. and Srirangam text, 'garlands of the portals.'
⁵ Tel. ed. and Srirangam text, 'currents.'
⁶ Tel. ed. and Srirangam text, '‹clouds swelling with rain›' and '‹breasts shining
with pearl necklaces›.' ⁷ Tel. ed., 'like a king.'
⁸ This seems to be introduced merely for the sake of the pun on tulākoṭi.
⁹ Viṣṇu. ¹⁰ Cf. Rāmāyaṇa, 1. 29; Bhāgavatapurāṇa, 8. 21–23.
¹¹ Cf. Harivaṁśa, 173–186; Kathāsaritsāgara, 6. 31.
¹² Tel. ed. and Srirangam text, 'the Vindhya forest.'

62 VĀSAVADATTĀ
⟨beautiful throat and with armlets⟩ as the army of monkeys was
adorned by ⟨Sugrīva and Aṅgada⟩.
She seemed to be made of planets ¹: of the ⟨Sun⟩, for she had a
⟨shining⟩ ornament ; of the ⟨Moon⟩, for she had a ⟨beautiful⟩ round
face ² ; of ⟨Mars⟩, for she had a ⟨rosy⟩ bud-like ³ lower lip ; of
⟨Mercury⟩, for she had a ⟨lovely⟩ appearance ; of ⟨Jupiter⟩, for she
had ⟨heavy⟩ round hips ; of ⟨Venus⟩, for she had ⟨wide-open⟩ lotus
eyès ⁴ ; of ⟨Saturn⟩, for she had ⟨slow-moving⟩ steps ; of ⟨Rāhu⟩,
for she had ⟨dark⟩ heavy hair.⁵
She was a picture, as it were, on the wall of life ⁶ ; [65] the
place of assembly, so to say, of the loveliness of the triple world ;
apparently the perfect elixir for the Great Ascetic ⁷ in his youth ⁸ ;
seemingly the place of Passion's fancy ; the repository, so it would
seem, of delight ; [66] the flag of conquest over the threefold
earth,⁹ as it were, of the God of the Dolphin Banner ¹⁰ ; evidently
the manifestation of intellect ¹¹ ; the conqueror, it would seem, of
Passion ¹² ; a powder, so to say, to numb the senses ¹³ ; a power,
one would think, to bewilder Love ; apparently the joyous abode
of beauty ; the sole sanctuary, as it were, of good fortune ¹⁴ ; seem-
ingly the place where loveliness had its origin ¹⁵ ; [67] wellnigh
a perfect seduction of the mind ¹⁶ ; almost a blind ¹⁷ of the juggler
¹ A similar thought is expressed by Bhartṛhari (Böhtlingk, Indische Sprüche, 2 ed.,
No. 2169, St. Petersburg, 1870–1873). In like fashion a girl is described as made of
flowers in Harṣacarita, p. 38, Bombay ed., 1892 (tr. Cowell and Thomas, p. 263,
London, 1897).
² Tel. ed. and Srirangam text, ‘for she had a smile of ⟨white beauty⟩.’
³ Tel. ed. and Srirangam text omit ‘bud-like.’
⁴ Tel. ed. and Srirangam text insert, transferring this further down, ‘of ⟨Venus⟩,
for she had a ⟨white⟩ pearl necklace.’
⁵ Tel. ed. and Srirangam text omit.
⁶ Tel. ed. and Srirangam text, ‘like a picture on the life-wall of the theatre of the
triple world.’ ⁷ Śiva. ⁸ Tel. ed., ‘the perfect elixir of youth.’
⁹ Tel. ed. and Srirangam text omit ‘over the threefold earth.’
¹⁰ Kāma. ¹¹ Tel. ed. and Srirangam text omit.
¹² Tel. ed. and Srirangam text, ‘the battle-ground, as it were, of Love.’
¹³ Tel. ed., ‘the confusion, so to say, of all the senses.’
¹⁴ Tel. ed., ‘good fortune’s birth-hall, as it were, of friends’ disport.’
¹⁵ Tel. ed. and Srirangam text, ‘rendezvous.’
¹⁶ Tel. ed. and Srirangam text, ‘wellnigh a perfect spell for the winning of love’
(Srirangam text, ‘mind’).
¹⁷ Tel. ed. and Srirangam text, ‘almost a mighty drug to bind the eyes.’

A SANSKRIT ROMANCE 63
Love ; a production of the Creator, so to say, for the enchantment
of the triple world.
Then, while he drank her in, as it were, with eyes dilated with
joy, sleep, which he had long served, became jealous¹ and de-
serted him. [68] But when he awoke, he was unable to sustain
himself, being drowned, so to speak, in a sea of poison, and as if
submerged in the words of his enemies. Thus then, for an instant,
he embraced the sky, and with outstretched arms² cried to his
beloved, as if she were painted in the heavens,³ graven on his
eye, and carven on his heart: ‘O, dearest one, come! come!
where dost thou go’⁴? Then in that very place he passed the
day on his bed, with his eyes closed,⁵ with all his attendants
barred out, with the doors shut, [69] and refusing all enjoyment
of food,⁶ betel, and the like. Thus, too,⁷ he spent the night as
well with longings for the coming of the dream.
Then his confidential friend, named Makaranda, somehow
gained entrance⁸ and thus addressed Kandarpakētu, who was
overwhelmed with the wounds of the arrows of Love: ‘My friend,
[70] why dost thou take to this unwonted course, which is unbe-
coming to a man of honour? When they behold this conduct
of thine, the good are swayed by perplexity, while the wicked, on
the other hand, make it out to be undesirable and indecorous⁹;
for the heart of the evil man finds its highest delight centred in
bringing to light what is undesirable. Who, pray, can discern
the true character of such an one?
‘Thus, even though a <Bhīma>, he is «no foe of Baka»,¹⁰ for he
¹ In like manner life becomes jealous of Mahāśvētā because of her love for Puṇḍarīka
in the Kādambarī, p. 325, Bombay ed., 1890 (tr. Ridding, p. 128, London, 1896).
² Tel. ed., ‘stretching out his arms for an instant to the sky to embrace it’;
Srirangam text, ‘blindly stretching out his arms to the sky to embrace it.’
³ Tel. ed. and Srirangam text, ‘in the heavens and its subdivisions.’
⁴ Tel. ed. and Srirangam text, ‘O, dearest one, go not! go not’!
⁵ Tel. ed. and Srirangam text, ‘clinging to his couch.’
⁶ Tel. ed. and Srirangam text omit ‘food.’
⁷ Tel. ed. and Srirangam text add ‘somehow or other.’
⁸ Tel. ed. and Srirangam text, ‘gained entrance and a sight (of Kandarpakētu).’
⁹ Tel. ed. and Srirangam text, ‘pursue thy (Srirangam text, ‘this’) indecorous and
undesirable course.’
¹⁰ See Mahābhārata, I. 159–166.