TO BRING HIM.
Vaishampāyana said:—Thereupon on the twelfth day of the light fortnight
of the month of Vaishākha fair Ushā was sleeping encircled by her
companions. At that time a man, as spoken of, ravished that beautiful
maiden in a dream who was excited with the words of the goddess, weeping
and motionless. The man so ravished her in the night that she got up
bathed in blood all on a sudden (1-3). Thereupon beholding her friend
stricken with fear and thus weeping Chitrālekhā gave vent to the
following highly wonderful and consoling words:—"Do not fear, O Ushā:
why are you weeping and bewailing thus? Being the grand daughter of the
celebrated Bali, why are you assailed with fear? O you of fair
eye-brows, you have no fear in the three worlds. Besides your father is
the destroyer of all the celestials in battle. Why do you fear then? O
fair one, there is no fear in such a room, as this. Rise up, rise up, do
not be sorry. Do you not know, that Sachi’s Lord the king of gods was
several times defeated by your father and could not come to this city.
Your father, the son of the highly powerful Asura Bali, is the source of
fear to all the gods" (4–9). Thus addressed by her friend the immaculate
daughter of Vāna described to her what she had seen in a dream. Ushā
said:—"Thus contaminated how can a chaste maiden dare keep her life?
What shall I say to my father the enemy of the gods and the slayer of
his enemies? While I have sullied this powerful family death is
preferable to me. There is no happiness in my living. Alas! I have been
reduced to such a plight that as if I co-habited, while awake, with a
desired-for person. Although I was sleeping in the night, who brought me
to this condition as if I was wide awake? When a maiden is reduced to
such a condition how can she dare live (in this world)? The woman, who
is the foremost of chaste damsels, can long for living but how can a
helpless woman, who has sullied her family, desire so (10–15)?" Thus the
lotus-eyed Ushā, encircled by her friends and with eyes full of tears,
bewailed for some time. The friends, who were there, lost themselves
seeing Ushā weep like one having none to look after her. And with eyes
full of tears they said to her:—"O you of fair eye-brows, if you had
done something with a mad motive your mind would have been contaminated.
O auspicious lady, while you have been ravished by force in a dream your
vow will not come to an end. Besides, O fair lady, no sin is comitted in
a dream in the land of mortals. So you have not transgressed any
regulation by such a conduct. The saints, well-read in scriptures, hold
that the woman who commits sin by mind, words and especially by deeds,
is considered as fallen. O timid girl, you have always observed celibacy
and even your mind has not been seen to give way, so how can you be
regarded sullied? You are a chaste, pure and noble woman. You were
reduced to this plight while you were asleep and so your virtue will not
suffer by this. She is called an unchaste woman, whose sinful mind leads
her to sinful actions. But, O lady, you are chaste; you are born in a
great family and beautiful. You have always observed celibacy still you
have been reduced to such a condition. Alas! it is difficult to tide
over destiny." Having said this with tearful eyes to weeping Ushā
Kumbhānda’s daughter again spoke the following precious words:—"O you of
large eyes, cast off your grief. O you of a beautiful face, I remember
an incident which will prove that you are innocent. Hear I will describe
it truly. Remember what the goddess Pārvati, before Mahadeva, said to
you when you thought of having a husband. At that time with delight the
goddess said to you the following words after your own heart. ’When you
will sleep in your palace on the twelfth day of the fortnight of the
month of Vaishākha, the man, who will co-habit with you weeping, that
hero, that slayer of enemies will be your husband’. O you having a
moon-like face, what Pārvati said can never be untrue. Forgetting the
truth you are weeping." Hearing the words of her friend and recollecting
the words of the goddess Vāna’s daughter cast off her sorrow (16–32).
Ushā said:—"O fair lady, I remember now what the goddess said while
sporting with Bhava. What she said exactly happened in my room. If the
wife of Bhava, the lord of the world, wishes him to be my husband then
arrange how I can know his whereabouts" (33-34).
After Ushā had said this Kumbhānda’s daughter, well-read in the study of
words, gave vent to the following reasonable words:–"Why are you so
overwhelmed, O lady? Nobody knows the glories of his race and his
manliness. How can we know that thief, that unseen and unheard of person
whom you saw in dream? O you of red eyes, he, all on a sudden, entered
into our inner appartment and ravished you by force although you were
weeping. That subduer of enemies, who has been able to enter, by force,
this celebrated city of ours, is not an ordinary man (35–39). The
Adityas, Rudras and Vasus of dreadful prowess and even the effulgent
Ashwinis cannot enter the city of Shonita. So that slayer of enemies,
who has entered Shonitpura and kicked Vāna on his head, is indeed a
hundred times more powerful than they. O you of fair eyes, of what use
are life and objects of enjoyment to that woman who has not got such a
heroic husband. When by the favour of the goddess you have obtained such
a Cupid-like husband consider yourself as lucky and blessed. Hear, what
you shall have to do now. We are to know his name, in what family he has
been born and who his father is" (49-44). After Kumbhānda’s daughter had
said this Ushā, stricken with love, said: "O friend, how will you be
able to know all this? People often find themselves overpowered in their
own actions. I cannot therefore find out what reply to give. Find out
the measure by which I may keep my life (45–46)." Hearing it, the
beautiful daughter of Kumbhānda said again to her weeping friend
Ushā:—"O friend, O you having spacious eyes, Apsara Chitralekhā is an
expert in the work of making peace and sowing dissensions. Therefore
communicate this to her very soon." Thus addressed Ushā was filled with
great surprise and delight. And to her friend the Apsarā Chitralekhā
poor Ushā, with folded hands, said: (47–50). "O fair lady, hear, I am
communicating to you a most important subject. If you do not bring here
my beloved, lotus-eyed husband having the gait of an infuriated elephant
I will give up my life." Hearing it Chitralekhā, gladdening Ushā, slowly
said:—"O you of firm vows, he, of whom you speak, is not known to me. I
do not know the family, character, colour and accomplishments of that
thief, nor the country where he resides. But hear, now, my friend, the
words suited to the time, what I will be able to accomplish with my
intelligence and how you will acquire your wished-for object. O friend,
I will paint the likenesses of those who are prominent by virtue of
their beauty and birth amongst the gods, Dānavas, Yakshas, Uragas and
Rākshasas, as well as of those who are leading and well-known in the
land of men. O timid girl, within seven nights I will show you their
portraits and you will recognise the portrait of your beloved husband
and obtain him" (57-60). Thus addressed by Chitralekhā who was anxious
to please her Ushā asked her loving friend Chitralekhā to do the same.
Saying "So be it" beautiful Chitralekhā too, by virtue of her
imagination and clever hand, painted the likenesses of all leading men
within seven nights. Thereupon spreading all the portraits painted by
her she said to Ushā before all her friends:—"Look here, I have painted
the likenesses of all leading persons amongst the gods, Dānavas,
Kinnaras, Uragas, Yakshas, Rakshasas, Gandharvas, Asuras, Daityas, and
of other various Naga families as also of the leading figures amongst
mankind. I have painted their likenesses all exactly. Do you now find
out that of your husband whom you saw in the dream (61–67)." Thereupon
gradually passing from one to another Ushā saw that of Keshava, the Yadu
king, amongst the Yadavas. Seeing Aniruddha by him her eyes grew
expanded with surprise. She said to Chitralekhā:—"This is the thief who,
while I was sleeping on the turret of my palace, ravished me in dream, a
chaste lady as I am. I can recognize him by his beauty. He is the thief.
O beautiful Chitrālekha, describe to me at length his name,
accomplishments, character and family. We should do what is proper
afterwards (68-71)".
Chitrālekha said:—"O you of expansive eyes, this your husband, of
dreadful prowess, is the grand-son of the intelligent Krishna, the lord
of the three worlds and the son of Pradyumna. There is none in the three
worlds equal to him in prowess. He uproots the mountains and crushes
them. Blessed and favoured you are, O friend, since Bhavāni has selected
such a great Yadu prince as your husband (72–74)".
Ushā said:—"O you of large eyes, O you of a beautiful face, you alone
are capable of making us a pair. Do find out some refuge for me who am
helpless. You are capable of ranging in the sky and assuming various
forms. You are also clever in finding out means. Do you soon bring here
my love. O friend, O fair one, think of the measure by which you will be
able to accomplish this work. The learned speak highly of a friend who
helps us in adversity. O you of fair waist, I am stricken with lust.
Give me my life. If you do not even to-day bring soon my immortal-like
husband I will forsake my life (75-79)".
Hearing Ushā’s words Chitralekha said:—"O auspicious and sweet-smiling
lady, hear what I say: O timid lady, as Vāna’s city is protected so the
city of Dwaravati is equally invincible. That city is girt with iron
walls and the Vrishni princes and inhabitants of Dwarakā protect it.
Around that city constructed by the Celestial Architect Viswakarmā lies
a ditch full of water and at the mandate of the lotus-navelled deity
great heroes protect it. There are mountain walls around the city and
one is to enter there through a fort way. With seven mountains full of
metals seven ditches have been made there. A stranger cannot enter that
city. Therefore, save me, your self and specially your father" (80–85).
Ushā said:—"You will undoubtedly be able to enter there through your
Yoga power. O friend, what more shall I say? Hear what I speak. If I do
not behold the moon-like countenance of Aniruddha, I shall forsooth
repair to the temple of Yama. O generous lady, if works like these are
undertaken readily they prove a success. If you therefore wish to see me
alive proceed soon on your errand. If you regard me as your friend, I
seek your help and ask you with love to bring soon my lover. If one
cherishes fear against her life her family meets with extinction. The
woman, who is striken with love, does not see the defect of her family.
Those, which conduce to her pleasure, are the favourite objects of one
stricken with love. And they always carefully seek for them. Such is the
sanction of the Shastras. You will surely be able to enter into Dwaraka,
O you of large eyes. I request you again and again. Bring my love here."
(86-92).
Chitrālekha said:—"I have been propitiated by you with nectarine words.
You have, with your sweet words, made arrangements for your own work. I
am just going to the city of Dwārakā. Entering that city even to-day I
will bring your husband Aniruddha born in the family of Vrishnis
(93-94)."
Giving vent to those truthful words dreadful to the Dānavas,
Chitralekhā, fleet like the mind, disappeared therefrom. In order to
please her friend she, in the third Muhurtta, reached Dwārakā governed
by Krishna. She saw there Dwārakā, adorned with palaces huge as the
summits of the mount Kailāsha, like a star stationed in the sky (95-98).