The sprite said, “O king! there is a mountain named Himachal, where
there is a city of the demi-gods (or celestial musicians); and king
Jïmütketu ruled there. Once upon a time he worshipped Kalpãbriksh a
great deal for the sake of a son. Thereupon Kalpabriksh was pleased, and
said, ‘I am pleased at perceiving thy services to me; ask any boon thou
desirest.’ The monarch replied, saying, ‘Grant me a son, so that my
kingdom and my name may endure,’ It (the tree) stud, ‘Even so shall it
be.’”
“After some time the king had a son. He experienced extreme joy, and
held rejoicings with much noise and display. After making numerous
presents and charitable gifts, he summoned the priests and fixed on a
name for him. The priests named him Jïmüt-bãhan. When he became twelve
years of age he began to worship Shiva; and having completed the study
of all the learned writings, became a very intelligent, meditative,
resolute, intrepid, and learned man; there was no equal of his in those
times. And as many people as dwelt under his sway, all were alive to
their respective duties.”
“When he attained to manhood, he, too, worshipped Kalpabriksh
assiduously; whereupon Kalpabriksh was pleased, and said to him, ‘Ask
whatsoever thou desirest, I will give it to thee.’ On this, Jïmüt-bãhan
said, ‘If you are pleased with me, take away all poverty from my
subjects, and let all those who dwell in my dominions become equal in
point of possessions and riches.’ When Kalpabriksh granted the boon, all
became so well off by the possession of wealth, that no one would obey
the order of any person, and no one would do work for any one.”
“When the subjects of that realm became such as has been described,
the brothers and kinsfolk of the king began to reason together, saying,
‘Both father and son are completely under the influence of religion, and
the people do not obey their commands; it is therefore best to seize and
imprison the pair of them, and take their kingdom from them.’ In fine,
the king was not on his guard against them; and they having plotted
together, went with an army and surrounded the king’s palace.”
“When this news reached the king, he said to his son, ‘What shall we do
now?’ The prince said, ‘Your majesty! you be pleased to abide here in
peace; I will away and destroy them this instant.’ The king said, ‘O
son! this body is frail, and riches, too, are unabiding; when a man is
born, death, too, attends him; hence we should now give up dominion, and
practise religious duties. It is not right to commit a heinous sin for
the sake of such a body, and for the sake of a kingdom; for even king
Yudhishthir experienced remorse after his great war with the descendants
of Bharat.’ On hearing this, his son said, ‘So be it! make over the
government to your kinsmen, and you yourself depart and practise
religious austerities.’”
“Having resolved on this, and summoned his brothers and nephews, and
handed over the government to them, father and son both ascended the
mountain Malayãchal, and on reaching the summit, built a hut and dwelt
there. A friendship arose between Jïmüt-bãhan and a holy sage’s son.
One day the king’s son and the son of the sage went out together for a
stroll on the top of the mountain. A temple, sacred to Bhawãnï, came in
sight there. Within the temple, a princess, with a lute in her hands,
was singing in front of the goddess. The eyes of the princess and
those of Jïinüt-bãhan met, and both became smitten with love. But the
princess, restraining her feelings, and stricken with shame, turned her
steps homeward; and he, too, for his part, being put to shame by the
presence of the sage’s son, came to his own place. That night was passed
by both the lovers (_lit._ rosecheeked ones) in extreme restlessness.”
“As soon as morn appeared, the princess set out from her quarter, for
the temple of Devi, and the prince, too (starting from this side), no
sooner arrived than he perceived that the princess was there. Then he
asked her female companion, ‘Whose daughter is she?’ The companion said,
‘She is the daughter of king Malayketu; her name is Malayãvatï, and
she is a virgin as yet.’ After saying this, the companion (spoke) again
(and) asked the prince, ‘Say, handsome man! whence have you come? and
what is your name?’ He replied, ‘I am the son of the monarch of the
demi-gods, whose name is Jïmüt-ketu; and my name is Jïmüt-bãhan. In
consequence of our Government being overthrown, we, father and son, have
come and taken up our abode here.’”
“Again, the companion, after hearing these words, related all to the
princess. She was much pained at heart on hearing them, and returned
home; and at night she lay down with a load of care on her mind. But
her companion perceiving this state of her’s, disclosed the story to her
mother. The queen, on hearing it, mentioned it to the king, and said,
‘Your majesty! your daughter has become marriageable; why do you not
seek a husband for her?’ On hearing this, the king thought the matter
over in his mind, and that very moment summoned his son Mitrãvasu, and
said, ‘Son! seek a husband for your sister and bring him here.’ Then he
spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose
son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear,
come here with his son.’ On hearing this, king Malay-ketu said, ‘I will
give the girl to Jiraüt-bãhan.’”
“Having said this, he bade his son go and bring Jimüt-bãhan from the
king’s. He, on receipt of the king’s command, set out for that house,
and, on arriving there, said to the father, ‘Let your son accompany
me, as my father has sent for him to bestow his daughter upon him.’ On
hearing, this, king Jïmüt-ketu sent his son along with him, and he came
here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his
marriage Gandharb fashion. When his marriage had taken place, he brought
the bride and Mitrãvasu with him to his own house. Then the three of
them paid their respects to the king, and the king also gave them his
blessing. Thus did that day pass.’”
“On the morrow’s mom, however, the two princes went out, as soon as they
rose, to take a walk on that mountain of Malayãgir. * On reaching the
place, what does Jïmüt-bãhan perceive but a very lofty heap of something
white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how
is it that this white heap is seen here?’ He replied, ‘Millions of young
_nags_ (or serpents with human faces) come here from the infernal
regions; these _Garur_ ** comes and devours; this heap is composed of
their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law,
‘Friend! you go home (alone) and take your food; for I always engage in
worship at this hour, and the time for me to worship has now arrived.’”
* This mountain has already been called Malayachal; the
change of name is merely apparent, however, for achal and
giri both signify Mil or mountain; Malaya is the actual
name. It is a mountain south of the Narbada, and is made
famous in Sanskrit poetry for the cool southerly breeze
which always prevails there.
** Garur is a gigantic bird with a human face, said to be
the vehicle of Vishnu. He is the elder brother of Indra,
being the produce of the second egg laid by Banitã. This
will account for Garur’s possessing the power to bring
nectar from the nether regions.
“On hearing this, he did go; and Jïmüt-bãhan having advanced further,
the sound of weeping began to reach him. When, continuing his advance in
the direction of the sound of the voice, he reached the spot, what does
he behold but an old woman weeping with the burden of her trouble. He
went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she
said, ‘To-day comes the turn of the serpent Sankhchür, who is my son;
Garur will come and eat him up; it is on account of this trouble that I
weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of
thy son’s.’ The old woman said, ‘Pray do not so! _thou_ art my (son)
Sankhchür.’”
“She was saying this, when, at that moment, Sankhchür arrived; and
hearing (her words), said, ‘Your majesty! worthless wretches like myself
are born and die in vast numbers; but a just and compassionate being
like you is not born every day (_lit_. every hour); do not, therefore,
sacrifice your life for mine; for, thousands of human beings will be
benefited by your remaining alive; whereas it makes no difference
whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of
true men to say (that they will do a thing) and (then) not to do it. Go
thou whence thou camest.’”
“When he heard this, Shankhchur, for his part, went to pay adoration
to Devi, and Garur descended from the sky. In the meantime, the prince
perceived that each leg of his was as long as four bamboos, and his beak
was as long as a palm-tree, his belly like a mountain, his eyes like
gates, and his feathers like clouds. All at once he rushed with open
beak upon the prince. The first time the prince saved himself; but the
second time he flew off with him in his beak, and began wheeling upwards
in the air. While this was going on, a bracelet, on the jewel of which
the prince’s name was engraved, became unfastened, and fell, all covered
with blood, before the princess. She fell down in a swoon at the sight
of it.”
“When, after a few minutes, she recovered her senses, she sent word of
all that had happened to her father and mother. They came (to her) on
hearing of this calamity, and on seeing the ornament covered with blood,
burst into tears. Now, the three of them set out in quest (of him), and,
on the road, Shankhchür too joined them, and advancing beyond them,
went to the place where he had seen the prince, and began calling out
repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy
food. _My_ name is Shankchür. I am thy food.’”
“On hearing this, Garur descended in alarm, and thought to himself, ‘I
have eaten either a Brahman or a Kshatri; what is this I have done!’
After this, he said to the prince, ‘O man! tell me truly; why art thou
giving up thy life?’ The prince replied, ‘O Garur! trees cast their
shade over others; and while they themselves stand in the sun, blossom
and bear fruit for the benefit of others. Such is the character of good
men and trees. What is the advantage of this body if it do not come
of use to others? The saying is well known that, The more they rub
sandal-wood, the more it gives out its perfume; and the more they go on
peeling the sugar-cane, and cutting it up into pieces, the more does its
flavour increase; and the more they pass gold through the fire, the more
surpassingly beautiful does it become. Those who are noble do not give
up their natural qualities even on losing their lives. What matters it
whether men praise them or blame them? What matters it whether riches
abide with them or not? What does it signify whether they die this
moment, or after a length of time? The men who walk in the path of
rectitude place not their feet in any other path, happen what may. What
matters it whether they are fat or lean? In fact, his living is bootless
whose body proves of no benefit (to anyone); while those who live for
the good of others--their living is advantageous. To live for the mere
sake of living, is the way in which dogs and crows, even, cherish life.
Those who lay down their lives for the sake of a Brahman, a cow, a
friend, or a wife, nay, more, for the sake of a stranger, assuredly
dwell in paradise for ever.’”
“Garur said, ‘Everyone in the world cherishes his own life; and scarce,
indeed, are those in the world who lay down their own lives to save
the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am
pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god!
if you are pleased with me, then henceforth eat no more serpents, and
restore to life those you have eaten.’ On hearing this, Garur brought
the water of life from the infernal regions, and sprinkled it over the
bones of the serpents, so that they rose up alive again. And he said to
him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be
restored to thee.’”
“After granting this boon, Garur departed to his own abode, and
Sankhchür also went home; and Jïmüt-bãhan too left the place, and met
his father-in-law and mother-in-law and wife on the road Then he came in
their company to his father. When they heard of these circumstances, his
uncle and cousins, and indeed all his kinsfolk, came to visit him, and
after falling at his feet (to implore forgiveness), took him away, and
placed him on the throne.”
After relating so much of the story, the sprite asked, “O king!
whose virtue was greatest among these?” King Bïr Vikramãjït replied,
“Sankhchür’s.”
“How so?” asked the sprite. The king said, “Sankhchür, who had gone away
(and so, got safe off,) returned to give up his life, and saved him (the
prince) from being eaten by Garur.” The sprite said, “Why was not the
virtue of him greatest, who laid down his life for another?” The king
replied, “Jïmüt-bãhan was a _Kshatri_ by caste. He was accustomed to
holding his life in his hand, and hence he found it no hard matter to
sacrifice his life.” On hearing this, the sprite went again and hung on
to that tree; and the king, having gone there and bound him, placed him
on his shoulder, and carried him off.