The story of king Pratāpabhānu
Chaupais
sunu muni kathā punīta purānī. jō girijā prati saṃbhu bakhānī..
bisva bidita ēka kaikaya dēsū. satyakētu tahaom basai narēsū.. [1-152-1]
dharama dhuraṃdhara nīti nidhānā. tēja pratāpa sīla balavānā..
tēhi kēṃ bhaē jugala suta bīrā. saba guna dhāma mahā ranadhīrā.. [1-152-2]
rāja dhanī jō jēṭha suta āhī. nāma pratāpabhānu asa tāhī..
apara sutahi arimardana nāmā. bhujabala atula acala saṃgrāmā.. [1-152-3]
bhāihi bhāihi parama samītī. sakala dōṣa chala barajita prītī..
jēṭhē sutahi rāja nṛpa dīnhā. hari hita āpu gavana bana kīnhā.. [1-152-4]
Listen, O sage, to an old and sacred legend which was narrated by Śambhu to Girijā. There was a principality known by the name of Kaikaya, which was celebrated throughout the world. A king named Satyaketu ruled there. He was a champion of virtue, a storehouse of political wisdom, dignified, glorious, amiable and powerful. He had two gallant sons, who were repositories of all virtues and most staunch in battle. The elder of the two and the heir to the throne was named Pratāpabhānu. The other was known by the name of Arimardana, who was unequalled in strength of arm and steady in battle. There was perfect unity between the two brothers and the affection each bore to the other was free from all blemish and guile. To the elder son the king resigned the throne and withdrew himself into the forest for the sake of devotion to Śrī Hari.
Dohas
jaba pratāparabi bhayau nṛpa phirī dōhāī dēsa.
prajā pāla ati bēdabidhi katahu nahīṃ agha lēsa..153.. [1-153]
When Pratāpabhānu became king, a proclamation to this effect was made throughout the land. He looked after his subjects with utmost care according to the precepts of the Vedas and there was not a speck of sin anywhere (in his kingdom).
Chaupais
nṛpa hitakāraka saciva sayānā. nāma dharamaruci sukra samānā..
saciva sayāna baṃdhu balabīrā. āpu pratāpapuṃja ranadhīrā.. [1-153-1]
sēna saṃga caturaṃga apārā. amita subhaṭa saba samara jujhārā..
sēna bilōki rāu haraṣānā. aru bājē gahagahē nisānā.. [1-153-2]
bijaya hētu kaṭakaī banāī. sudina sādhi nṛpa calēu bajāī..
jaomha tahaom parīṃ anēka larāīṃ. jītē sakala bhūpa bariāī.. [1-153-3]
sapta dīpa bhujabala basa kīnhē. lai lai daṃḍa chāḍai nṛpa dīnhēṃ..
sakala avani maṃḍala tēhi kālā. ēka pratāpabhānu mahipālā.. [1-153-4]
The prime minister, Dharmaruci by name, was a second Śukra* and was as devoted to the king as he was wise. With a prudent counseller and a gallant and powerful brother, the king himself was an embodiment of glory and daring in war. He owned a vast army consisting of horse and foot, chariots and elephants. It had numberless excellent warriors all of whom fought fearlessly in battle. The king rejoiced to see his army and there was a tumultuous sound of kettledrums. He collected a special force for the conquest of the world, and availing himself of an auspicious day marched forth with beat of drums. A number of battles were fought here and there and all hostile kings were brought to their knees by superior might. By the strength of his arm be reduced all the seven sections of the terrestrial region and let the princes go on payment of tribute. Now Pratāpabhānu was the undisputed sovereign of the entire globe.
- * The celebrated preceptor of the Daityas, who is noted for his political insight and is credited with the authorship of the famous work on political science, Śukranīti.
Dohas
svabasa bisva kari bāhubala nija pura kīnha prabēsu.
aratha dharama kāmādi sukha sēvai samayaom narēsu..154.. [1-154]
Having thus subjugated the whole universe by the might of his arm, the king reentered his capital. He devoted himself to the pleasures of wealth, religious practices and sense-gratification etc., at the appropriate time.
Chaupais
bhūpa pratāpabhānu bala pāī. kāmadhēnu bhai bhūmi suhāī..
saba dukha barajita prajā sukhārī. dharamasīla suṃdara nara nārī.. [1-154-1]
saciva dharamaruci hari pada prītī. nṛpa hita hētu sikhava nita nītī..
gura sura saṃta pitara mahidēvā. karai sadā nṛpa saba kai sēvā.. [1-154-2]
bhūpa dharama jē bēda bakhānē. sakala karai sādara sukha mānē..
dina prati dēha bibidha bidhi dānā. sunahu sāstra bara bēda purānā.. [1-154-3]
nānā bāpīṃ kūpa taḍaāgā. sumana bāṭikā suṃdara bāgā..
biprabhavana surabhavana suhāē. saba tīrathanha bicitra banāē.. [1-154-4]
Invigorated by king Pratāpabhānu’s might, the charming earth became a cow of plenty as it were (yielded all one’s coveted products). The people were happy and free from all sorrows and both men and women were good-looking and virtuous. The minister, Dharmaruci, was devoted to the feet of Śrī Hari; in the interest of his royal master he advised him on state policy everyday. Preceptors, gods, saints, manes and Brāhmaṇas- the king invariably served them all. Whatever duties have been enjoined on a king in the Vedas, he gladly and devoutly performed. He bestowed gifts of various kinds everyday and listened to the best scriptures including the Vedas and the Purāṇas. In all holy places he constructed many small and big wells and tanks, flower gardens and lovely orchards, dwellings for the Brāhmaṇas and beautiful temples of wonderful architecture.
Dohas
jaomha lagi kahē purāna śruti ēka ēka saba jāga.
bāra sahastra sahastra nṛpa kiē sahita anurāga..155.. [1-155]
Whatever sacrifices have been enjoined in the Vedas and the Purāṇas, the king devoutly performed each one of them a thousand times.
Chaupais
hṛdayaom na kachu phala anusaṃdhānā. bhūpa bibēkī parama sujānā..
karai jē dharama karama mana bānī. bāsudēva arpita nṛpa gyānī.. [1-155-1]
caḍhai bara bāji bāra ēka rājā. mṛgayā kara saba sāji samājā..
biṃdhyācala gabhīra bana gayaū. mṛga punīta bahu mārata bhayaū.. [1-155-2]
phirata bipina nṛpa dīkha barāhū. janu bana durēu sasihi grasi rāhū..
baḍa bidhu nahi samāta mukha māhīṃ. manahu krōdhabasa ugilata nāhīṃ.. [1-155-3]
kōla karāla dasana chabi gāī. tanu bisāla pīvara adhikāī..
ghurughurāta haya ārau pāēom. cakita bilōkata kāna uṭhāēom.. [1-155-4]
There was no seeking for any reward in his heart; the king was a man of great intelligence and wisdom. Whatever meritorious act he performed in thought, word or deed, the wise king dedicated it to Lord Vāsudeva (the all-pervading God Viṣṇu). Equipping himself with all the outfit of hunting, the king mounted a gallant steed one day and, entering the dense forest of the Vindhya range, killed many a sacred deer. While ranging in the wood he espied a wild boar. It looked as if with the moon in his mouth the demon Rāhu had hid in the forest. The orb was too large to be contained in the mouth, yet in his rage he would not disgorge it. Thus have I chosen to portray the beauty of the frightful tusks of the boar, while its body too was of an enormous size and bulk. Growling at the tramp of the horse and pricking up its ears it gazed with a startled look
Dohas
nīla mahīdhara sikhara sama dēkhi bisāla barāhu.
capari calēu haya suṭuki nṛpa hāomki na hōi nibāhu..156.. [1-156]
On seeing the huge boar, which resembled a purple mountain-peak, the king whipped the horse and advanced rapidly, challenging the boar at the same time and saying it could no longer escape.
Chaupais
āvata dēkhi adhika rava bājī. calēu barāha maruta gati bhājī..
turata kīnha nṛpa sara saṃdhānā. mahi mili gayau bilōkata bānā.. [1-156-1]
taki taki tīra mahīsa calāvā. kari chala suara sarīra bacāvā..
pragaṭata durata jāi mṛga bhāgā. risa basa bhūpa calēu saṃga lāgā.. [1-156-2]
gayau dūri ghana gahana barāhū. jahaom nāhina gaja bāji nibāhū..
ati akēla bana bipula kalēsū. tadapi na mṛga maga tajai narēsū.. [1-156-3]
kōla bilōki bhūpa baḍa dhīrā. bhāgi paiṭha giriguhāom gabhīrā..
agama dēkhi nṛpa ati pachitāī. phirēu mahābana parēu bhulāī.. [1-156-4]
When it saw the horse coming on with a great noise, the boar took to flight swift as wind. The king lost no time in fitting the arrow to his bow and the boar crouched as soon as it saw the shaft. The king discharged his arrows taking a steady aim each time, but the boar saved itself by its wiliness. The beast rushed on, now hiding and now emerging into view; while the king in much excitement followed closely on its track. The boar went afar into a dense thicket, which was impenetrable by horse or elephant. Even though the king was all by himself and was faced with untold hardships in the forest, still he would not abandon the chase. Seeing the king so determined, the boar slunk away into a deep mountain-cave. When the king perceived that there was no access to the cave, he had to return much disappointed; and, what was worse, he lost his track in the great forest.
Dohas
khēda khinna chuddhita tṛṣita rājā bāji samēta.
khōjata byākula sarita sara jala binu bhayau acēta..157.. [1-157]
Exhausted with much exertion and oppressed by hunger and thirst, the king and his horse kept searching for a stream or pond and almost fainted for want of water.
Chaupais
phirata bipina āśrama ēka dēkhā. tahaom basa nṛpati kapaṭa munibēṣā..
jāsu dēsa nṛpa līnha chaḍaāī. samara sēna taji gayau parāī.. [1-157-1]
samaya pratāpabhānu kara jānī. āpana ati asamaya anumānī..
gayau na gṛha mana bahuta galānī. milā na rājahi nṛpa abhimānī.. [1-157-2]
risa ura māri raṃka jimi rājā. bipina basai tāpasa kēṃ sājā..
tāsu samīpa gavana nṛpa kīnhā. yaha pratāparabi tēhi taba cīnhā.. [1-157-3]
rāu tṛṣita nahi sō pahicānā. dēkhi subēṣa mahāmuni jānā..
utari turaga tēṃ kīnha pranāmā. parama catura na kahēu nija nāmā.. [1-157-4]
While wandering in the forest he espied a hermitage. In that hermitage dwelt, in the disguise of a hermit, a monarch who had been despoiled of his kingdom by Pratāpabhānu and who had run away from the field of battle deserting his army. Knowing that the time was propitious for Pratāpabhānu and most unfavourable to his own self, he felt much disgusted at heart and refused to return home; and he was too proud to come to terms with the victor. Suppressing the anger in his own heart the ex-king lived in the forest like a pauper in the garb of an anchorite. It was to him that king Pratāpabhānu went and he for his part immediately recognized that the newcomer was no other than Pratāpabhānu. Overcome by thirst, the latter, however, could not recognize the ex-king. Perceiving his holy garb Pratāpabhānu took him to be a great sage and, getting down from his horse, made obeisance to him. The king was, however, too astute to disclose his name.
Dohas
bhūpati tṛṣita bilōki tēhiṃ sarabaru dīnha dēkhāi.
majjana pāna samēta haya kīnha nṛpati haraṣāi..158.. [1-158]
Seeing king Pratāpabhānu thirsty, he showed him a good lake and the king as well as his horse gladly bathed in it and drank from it.
Chaupais
gai śrama sakala sukhī nṛpa bhayaū. nija āśrama tāpasa lai gayaū..
āsana dīnha asta rabi jānī. puni tāpasa bōlēu mṛdu bānī.. [1-158-1]
kō tumha kasa bana phirahu akēlēṃ. suṃdara jubā jīva parahēlēṃ..
cakrabarti kē lacchana tōrēṃ. dēkhata dayā lāgi ati mōrēṃ.. [1-158-2]
nāma pratāpabhānu avanīsā. tāsu saciva maiṃ sunahu munīsā..
phirata ahērēṃ parēu bhulāī. baḍē bhāga dēkhau pada āī.. [1-158-3]
hama kahaom durlabha darasa tumhārā. jānata hauṃ kachu bhala hōnihārā..
kaha muni tāta bhayau aomdhiyārā. jōjana sattari nagaru tumhārā.. [1-158-4]
The whole fatigue was gone and the king heaved a sigh of relief. The hermit thereafter took him back to his hermitage; and perceiving that it was sunset now he gave him a seat and then spoke to him in polite terms, “Who are you and wherefore do you risk your life by roaming in the forest all alone, even though you are so young and handsome? Reading the marks of an emperor on your person I am moved with great pity.” “Listen, O great sage: there is a king named Pratāpabhānu; I am his minister. Ranging in pursuit of game I have lost my way and by great good fortune I have been led into your presence. Your sight is a rare boon to me; it leads me to believe that something good is about to befall me.” The hermit said, “It is now dusk, my son; and your city is five hundred and sixty miles away.
Dohas
nisā ghōra gambhīra bana paṃtha na sunahu sujāna.
basahu āju asa jāni tumha jāehu hota bihāna.159ka.. [1-159(A)]
tulasī jasi bhavatabyatā taisī milai sahāi.
āpunu āvai tāhi pahiṃ tāhi tahāom lai jāi..159kha.. [1-159(B)]
Listen, O friend: dark and dreary is the night, and the forest is dense and trackless; knowing this, tarry here overnight and depart next morning. The inevitable, says Tulasīdāsa, is invariably preceded by circumstances that are favourable to it. Either it comes to a man or takes him to the cause of his doom.
Chaupais
bhalēhiṃ nātha āyasu dhari sīsā. bāomdhi turaga taru baiṭha mahīsā..
nrpa bahu bhāti prasamseu tāhi, carana bamdi nija bhāgya sarāhi.. [1-159(B)-1]
puni bōlē mṛdu girā suhāī. jāni pitā prabhu karau ḍhiṭhāī..
mōhi munisa suta sēvaka jānī. nātha nāma nija kahahu bakhānī.. [1-159(B)-2]
tēhi na jāna nṛpa nṛpahi sō jānā. bhūpa suhrada sō kapaṭa sayānā..
bairī puni chatrī puni rājā. chala bala kīnha cahai nija kājā.. [1-159(B)-3]
samujhi rājasukha dukhita arātī. avāom anala iva sulagai chātī..
sarala bacana nṛpa kē suni kānā. bayara saombhāri hṛdayaom haraṣānā.. [1-159(B)-4]
“Very well, my lord,” the king replied; and bowing to the hermit’s command he tied up the horse to a tree and then sat down. The king extolled him in many ways and bowing at his feet congratulated himself. He then spoke to him in soft and endearing terms, “Regarding you as a father, my lord, I venture to address you. Looking upon me as your son and servant O great sage, pray tell me your name in full, my master.” Although the king did not recognize him, he recognized the king. While the king had a guileless heart, the hermit was a pastmaster in fraud. Being an enemy in the first instance, and a Kṣatriya on top of it and again of royal blood, he sought to accomplish his end by dint of his cunning. The thought of the pleasures of royalty had made the enemy king sad; the fire of jealousy smouldered within his heart like that of a furnace. On hearing the artless words of Pratāpabhānu and recalling the grudge he had nursed against him, the hermit felt delighted at heart.
Dohas
kapaṭa bōri bānī mṛdula bōlēu juguti samēta.
nāma hamāra bhikhāri aba nirdhana rahita nikēti..160.. [1-160]
He uttered the following soft yet false and artful words, “My name is now Bhikhārī (a mendicant), penniless and homeless as I am.
Chaupais
kaha nṛpa jē bigyāna nidhānā. tumha sārikhē galita abhimānā..
sadā rahahi apanapau durāēom. saba bidhi kusala kubēṣa banāēom.. [1-160-1]
tēhi tēṃ kahahi saṃta śruti ṭērēṃ. parama akiṃcana priya hari kērēṃ..
tumha sama adhana bhikhāri agēhā. hōta biraṃci sivahi saṃdēhā.. [1-160-2]
jōsi sōsi tava carana namāmī. mō para kṛpā karia aba svāmī..
sahaja prīti bhūpati kai dēkhī. āpu biṣaya bisvāsa bisēṣī.. [1-160-3]
saba prakāra rājahi apanāī. bōlēu adhika sanēha janāī..
sunu satibhāu kahau mahipālā. ihāom basata bītē bahu kālā.. [1-160-4]
The king replied, “Those who are repositories of wisdom and free from pride like you always keep their reality concealed; even though proficient in everyway, they prefer to remain in tattered clothes. That is why saints as well as the Vedas proclaim that those who are supremely indigent are held most dear by Śrī Hari. Penniless and homeless beggars like you fill the minds of even Virañci and Śiva with doubt. Whoever you may be, I bow at Your feet; now be gracious to me, my lord.” When the hermit saw the king’s artless affection and extraordinary faith in him, he won him over in everyway, and spoke with a still greater affection “Listen, O king; I tell you sincerely that I have dwelt here for long.
Dohas
aba lagi mōhi na milēu kōu maiṃ na janāvau kāhu.
lōkamānyatā anala sama kara tapa kānana dāhu..161ka.. [1-161(A)]
tulasī dēkhi subēṣu bhūlahiṃ mūḍha na catura nara.
suṃdara kēkihi pēkhu bacana sudhā sama asana ahi..161kha.. [1-161(A)-161(B)]
“No one has come to me so far nor do I make myself known to anyone; for popular esteem is like a wild fire, which consumes the forest of penance (i.e., neutralizes it).” Not only fools, says Tulasīdāsa, but even clever men are taken in by fair appearances. Look at the beautiful peacock: though its notes are sweet like nectar, it devours snakes.
Chaupais
tātēṃ guputa rahau jaga māhīṃ. hari taji kimapi prayōjana nāhīṃ..
prabhu jānata saba binahiṃ janāēom. kahahu kavani sidhi lōka rijhāēom.. [1-161(A)-1]
tumha suci sumati parama priya mōrēṃ. prīti pratīti mōhi para tōrēṃ..
aba jauṃ tāta durāvau tōhī. dāruna dōṣa ghaṭai ati mōhī.. [1-161(A)-2]
jimi jimi tāpasu kathai udāsā. timi timi nṛpahi upaja bisvāsā..
dēkhā svabasa karma mana bānī. taba bōlā tāpasa bagadhyānī.. [1-161(A)-3]
nāma hamāra ēkatanu bhāī. suni nṛpa bōlē puni siru nāī..
kahahu nāma kara aratha bakhānī. mōhi sēvaka ati āpana jānī.. [1-161(A)-4]
That is why I live in this world away from the public gaze. I have little to do with anything other than Śrī Hari. The Lord knows everything without being told; tell me, then, what is to be gained by humouring the world. You are sincere and intelligent and are therefore supremely dear to me; and I too have earned your affection and confidence. Now, my son, if I were to keep anything from you, I shall incur the most severe blame.” The more the hermit talked of his indifference to the world the more trustful grew the king. When the false anchorite saw the king devoted to him in thought, word and deed, he said, “My name, brother, is Ekatanu.” Hearing this, the king bowed his head and asked further, “Kindly explain to me the meaning of this appellation recognizing me as your faithful servant.
Dohas
ādisṛṣṭi upajī jabahiṃ taba utapati bhai mōri.
nāma ēkatanu hētu tēhi dēha na dharī bahōri..162.. [1-162]
My birth took place at the first dawn of creation. Since then I have never taken another body; that is why I am called Ekatanu.”
Chaupais
jani ācaruja karahu mana māhīṃ. suta tapa tēṃ durlabha kachu nāhīṃ..
tapabala tēṃ jaga sṛjai bidhātā. tapabala biṣnu bhaē paritrātā.. [1-162-1]
tapabala saṃbhu karahiṃ saṃghārā. tapa tēṃ agama na kachu saṃsārā..
bhayau nṛpahi suni ati anurāgā. kathā purātana kahai sō lāgā.. [1-162-2]
karama dharama itihāsa anēkā. karai nirūpana birati bibēkā..
udabhava pālana pralaya kahānī. kahēsi amita ācaraja bakhānī.. [1-162-3]
suni mahipa tāpasa basa bhayaū. āpana nāma kahata taba layaū..
kaha tāpasa nṛpa jānau tōhī. kīnhēhu kapaṭa lāga bhala mōhī.. [1-162-4]
“Marvel not, my son, to hear this; for nothing is too difficult to obtain through penance. By dint of penance Brahmā creates the universe; by dint of penance Viṣṇu assumed the role of its protector. By dint of penance, again, Śambhu destroys the world; there is nothing in this world which cannot be attained through penance.” Hearing this, the king felt much enamoured and the hermit commenced relating old legends. Having discussed topics of Karma (action) and Dharma (duty) and told many legends bearing on them he discoursed on dispassion and knowledge. And he further related at length countless marvellous stories connected with the creation, maintenance and dissolution of the universe. Hearing all this the king completely yielded to the influence of the hermit and then proceeded to tell him his real name. Said the hermit, “O king, I know you. Even though you tried to deceive me, I appreciated this move on your part.
Sortas
sunu mahīsa asi nīti jahaom tahaom nāma na kahahiṃ nṛpa.
mōhi tōhi para ati prīti sōi caturatā bicāri tava..163.. [1-162-163]
O king, the political maxim is that kings should not disclose their name in all cases. And when I thought of your political sagacity, I conceived great love for you.”
Chaupais
nāma tumhāra pratāpa dinēsā. satyakētu tava pitā narēsā..
gura prasāda saba jānia rājā. kahia na āpana jāni akājā.. [1-162-1]
dēkhi tāta tava sahaja sudhāī. prīti pratīti nīti nipunāī..
upaji pari mamatā mana mōrēṃ. kahau kathā nija pūchē tōrēṃ.. [1-162-2]
aba prasanna maiṃ saṃsaya nāhīṃ. māgu jō bhūpa bhāva mana māhīṃ..
suni subacana bhūpati haraṣānā. gahi pada binaya kīnhi bidhi nānā.. [1-162-3]
kṛpāsiṃdhu muni darasana tōrēṃ. cāri padāratha karatala mōrēṃ..
prabhuhi tathāpi prasanna bilōkī. māgi agama bara hōu asōkī.. [1-162-4]
Your name is Pratāpabhānu; king Satyaketu was your father. O king, by the grace of my preceptor I know everything; but foreseeing my own harm I refuse to tell everything I know. When I saw your natural straightforwardness, affection, faith and political wisdom, I conceived a spontaneous affection for you; and that is why I told you my own story on your asking. I am now pleased; doubt not and ask what you will, O king.” Hearing these agreeable words, the king rejoiced and, clasping the hermit’s feet, supplicated to him in many ways. “O gracious sage, by your very sight I have within my grasp all the four ends of human existence (viz., religious merit, wealth, enjoyment and final beatitude). Yet, as I see my lord so gracious, I would ask a boon which is impossible to attain otherwise, and thereby overcome sorrow.
Dohas
jarā marana dukha rahita tanu samara jitai jani kōu.
ēkachatra ripuhīna mahi rāja kalapa sata hōu..164.. [1-164]
Let my body be free from old age, death and suffering; let no one vanquish me in battle and let me enjoy undisputed sovereignty over the globe for a hundred Kalpas (repetitions of creation) and let me have no enemies.”
Chaupais
kaha tāpasa nṛpa aisēi hōū. kārana ēka kaṭhina sunu sōū..
kālau tua pada nāihi sīsā. ēka biprakula chāḍai mahīsā.. [1-164-1]
tapabala bipra sadā bariārā. tinha kē kōpa na kōu rakhavārā..
jauṃ bipranha saba karahu narēsā. tau tua basa bidhi biṣnu mahēsā.. [1-164-2]
cala na brahmakula sana bariāī. satya kahau dōu bhujā uṭhāī..
bipra śrāpa binu sunu mahipālā. tōra nāsa nahi kavanēhu kālā.. [1-164-3]
haraṣēu rāu bacana suni tāsū. nātha na hōi mōra aba nāsū..
tava prasāda prabhu kṛpānidhānā. mō kahu sarba kāla kalyānā.. [1-164-4]
Said the anchorite, “So be it, O king. But there is one difficulty; hear it too. Even Death shall bow his head at your feet (much more those who are subject to death). The only exception shall be the Brāhmaṇas, O ruler of the earth. The Brāhmaṇas are ever powerful by virtue of their penance; no one can deliver from their wrath. If you can reduce the Brāhmaṇas to your will, O king, even Brahma, Viṣṇu and the great Lord Śiva shall be at your command. Might is of no avail against the Brāhmaṇas; with both arms raised to heaven I tell you this truth. Listen, O sovereign; if you escape the Brāhmaṇa’s curse, you shall never perish.” Hearing his words, the king rejoiced and said, “My lord, I shall no longer die. By your grace, O benevolent master, I shall be blessed at all times.
Dohas
ēvamastu kahi kapaṭamuni bōlā kuṭila bahōri.
milaba hamāra bhulāba nija kahahu ta hamahi na khōri..165.. [1-165]
Amen!” said the false anchorite, and added with crafty intent, “If you tell anyone about my meeting with you and your straying away, the fault shall not be mine.”
Chaupais
tātēṃ mai tōhi barajau rājā. kahēṃ kathā tava parama akājā..
chaṭhēṃ śravana yaha parata kahānī. nāsa tumhāra satya mama bānī.. [1-165-1]
yaha pragaṭēṃ athavā dvijaśrāpā. nāsa tōra sunu bhānupratāpā..
āna upāyaom nidhana tava nāhīṃ. jauṃ hari hara kōpahiṃ mana māhīṃ.. [1-165-2]
satya nātha pada gahi nṛpa bhāṣā. dvija gura kōpa kahahu kō rākhā..
rākhai gura jauṃ kōpa bidhātā. gura birōdha nahiṃ kōu jaga trātā.. [1-165-3]
jauṃ na calaba hama kahē tumhārēṃ. hōu nāsa nahiṃ sōca hamārēṃ..
ēkahiṃ ḍara ḍarapata mana mōrā. prabhu mahidēva śrāpa ati ghōrā.. [1-165-4]
“I warn you, O king, because great harm shall befall you if you relate this incident to anyone. If this talk happens to reach a third pair of ears, I tell you the truth, you are doomed. O Pratāpabhānu, if you divulge this secret or if a Brāhmaṇa curses you, you are undone. In no other way shall you die, even if Śrī Hari and Hara get angry with you.” “It is true, my lord,” said the king, clasping the hermit’s feet. “Tell me, who can deliver from the wrath of a Brāhmaṇa or a spiritual preceptor? A Guru can save one even if one has evoked the wrath of Brahma; but in the event of a quarrel with one’s preceptor there is no one in the world who can save. If I do not follow your advice, let me perish; I care not. My mind is disturbed by only one fear; the curse of a Brāhmaṇa, my lord, is something most terrible.”
Dohas
hōhiṃ bipra basa kavana bidhi kahahu kṛpā kari sōu.
tumha taji dīnadayāla nija hitū na dēkhau kōu..166.. [1-166]
“How shall I be able to win over the Brāhmaṇas? Kindly tell me that too. I see no friend other than you, my gracious lord.
Chaupais
sunu nṛpa bibidha jatana jaga māhīṃ. kaṣṭasādhya puni hōhiṃ ki nāhīṃ..
ahai ēka ati sugama upāī. tahāom paraṃtu ēka kaṭhināī.. [1-166-1]
mama ādhīna juguti nṛpa sōī. mōra jāba tava nagara na hōī..
āju lagēṃ aru jaba tēṃ bhayaūom. kāhū kē gṛha grāma na gayaūom.. [1-166-2]
jauṃ na jāu tava hōi akājū. banā āi asamaṃjasa ājū..
suni mahīsa bōlēu mṛdu bānī. nātha nigama asi nīti bakhānī.. [1-166-3]
baḍaē sanēha laghunha para karahīṃ. giri nija sirani sadā tṛna dharahīṃ..
jaladhi agādha mauli baha phēnū. saṃtata dharani dharata sira rēnū.. [1-166-4]
Listen, O king: there are various expedients in this world. But they are hard to accomplish and are of doubtful issue besides. Of course, there is one very simple device; but that too involves one difficulty. Its contrivance depends on me; but my going to your city is out of the question. Ever since I was born I have never been to anybody’s house or village so far. And if I do not go, it will be a misfortune for you. I am therefore in a dilemma today.” Hearing this, the king replied in a polite language, “My lord, there is a maxim laid down in the Vedas: the great show kindness to the small. Mountains always bear tiny blades of grass on their tops, the fathomless ocean carries floating foam on its breast and the earth ever bears dust on its bosom.”
Dohas
asa kahi gahē narēsa pada svāmī hōhu kṛpāla.
mōhi lāgi dukha sahia prabhu sajjana dīnadayāla..167.. [1-167]
So saying, the king clasped the hermit’s feet and said, “Be gracious to me, my master. You are a saint, compassionate to the humble; therefore, my lord, take this trouble on my behalf.”
Chaupais
jāni nṛpahi āpana ādhīnā. bōlā tāpasa kapaṭa prabīnā..
satya kahau bhūpati sunu tōhī. jaga nāhina durlabha kachu mōhī.. [1-167-1]
avasi kāja maiṃ karihau tōrā. mana tana bacana bhagata taiṃ mōrā..
jōga juguti tapa maṃtra prabhāū. phalai tabahiṃ jaba karia durāū.. [1-167-2]
jauṃ narēsa maiṃ karauṃ rasōī. tumha parusahu mōhi jāna na kōī..
anna sō jōi jōi bhōjana karaī. sōi sōi tava āyasu anusaraī.. [1-167-3]
puni tinha kē gṛha jēvaomi jōū. tava basa hōi bhūpa sunu sōū..
jāi upāya racahu nṛpa ēhū. saṃbata bhari saṃkalapa karēhū.. [1-167-4]
Knowing that the king was completely under his influence, the hermit, who was clever at deception, said, “Listen, O king: I tell you the truth. For me in this world there is nothing hard to obtain. I will surely accomplish your object, devoted as you are in thought, word and deed to me. The power of Yoga (contemplation), planning, penance and mystic formulas works only when secrecy is maintained about them. O king, if I cook food and you serve it and if nobody comes to know me, whoever tastes the food so prepared shall become amenable to your orders. Again, I tell you, whosoever dines at the house of such people shall, O king, be dominated by your will. Go and operate this scheme, O king, and take this vow for a whole year.
Dohas
nita nūtana dvija sahasa sata barēhu sahita parivāra.
maiṃ tumharē saṃkalapa lagi dinahiṃkariba jēvanāra..168.. [1-168]
“Everyday invite a new set of a hundred thousand Brāhmaṇas with their families; while I, so long as your vow lasts, shall provide the daily banquet.”
Chaupais
ēhi bidhi bhūpa kaṣṭa ati thōrēṃ. hōihahiṃ sakala bipra basa tōrēṃ..
karihahiṃ bipra hōma makha sēvā. tēhiṃ prasaṃga sahajēhiṃ basa dēvā.. [1-168-1]
aura ēka tōhi kahaūom lakhāū. maiṃ ēhi bēṣa na āuba kāū..
tumharē uparōhita kahu rāyā. hari ānaba maiṃ kari nija māyā.. [1-168-2]
tapabala tēhi kari āpu samānā. rakhihau ihāom baraṣa paravānā..
maiṃ dhari tāsu bēṣu sunu rājā. saba bidhi tōra saomvāraba kājā.. [1-168-3]
gai nisi bahuta sayana aba kījē. mōhi tōhi bhūpa bhēṃṭa dina tījē..
maiṃ tapabala tōhi turaga samētā. pahucēhau sōvatahi nikētā.. [1-168-4]
“In this way O king, with little exertion all the Brāhmaṇas shall be reduced to your will. The Brāhmaṇas in their turn will offer oblations into the sacred fire, perform big sacrifices and practise adoration; and through that channel the gods too shall be easily won over. I give you one more sign. I will never come in this form. By my delusive power, O king, I will carry off your family priest and, making him just like myself by dint of my penance, will keep him here for the year; while I, O king, will take his form and manage everything for you. The night is far gone, so you had better retire now; on the third day we will meet again. By my penitential power I will convey you home, both you and your horse, even while you are asleep.”
Dohas
maiṃ āuba sōi bēṣu dhari pahicānēhu taba mōhi.
jaba ēkāṃta bōlāi saba kathā sunāvauṃ tōhi..169.. [1-169]
“I will come in the form I have told you, and you will recognize me when I call you aside and remind you of all this.”
Chaupais
sayana kīnha nṛpa āyasu mānī. āsana jāi baiṭha chalagyānī..
śramita bhūpa nidrā ati āī. sō kimi sōva sōca adhikāī.. [1-169-1]
kālakētu nisicara tahaom āvā. jēhiṃ sūkara hōi nṛpahi bhulāvā..
parama mitra tāpasa nṛpa kērā. jānai sō ati kapaṭa ghanērā.. [1-169-2]
tēhi kē sata suta aru dasa bhāī. khala ati ajaya dēva dukhadāī..
prathamahi bhūpa samara saba mārē. bipra saṃta sura dēkhi dukhārē.. [1-169-3]
tēhiṃ khala pāchila bayaru saombharā. tāpasa nṛpa mili maṃtra bicārā..
jēhi ripu chaya sōi racēnhi upāū. bhāvī basa na jāna kachu rāū.. [1-169-4]
The king went to sleep in obedience to the hermit; while the counterfeit sage returned to his own seat and sat down there. Deep sleep came upon the weary monarch; but how could the other fellow sleep, distracted as he was with anxiety. The demon Kālaketu made his appearance there; it was he who had assumed the form of a boar and led the king astray. A great friend of the hermit-king, he was skilled in manifold ways of deceit. He had a hundred sons and ten brothers, who were great villains, invincible and annoying to the gods. Seeing the Brāhmaṇas, saints and gods in distress the king had already killed them all in battle. Recalling the old grudge the wretch conspired with the hermit-king and contrived a plot for the extermination of the enemy; but, as fate would have it, the king knew nothing of it.
Dohas
ripu tējasī akēla api laghu kari gania na tāhu.
ajahu dēta dukha rabi sasihi sira avasēṣita rāhu..170.. [1-170]
A spirited foe, even though left alone, should not be lightly regarded. The demon Rāhu,* who has nothing left of him but his head, is able to torment both the sun and moon even to this day.
- * According to the Hindu belief a solar or lunar eclipse takes place only when in the astral plane the demon Rāhu, a sworn enemy of both the sun-god and the moon-god, devours the one or the other either wholly or partly. The demon, however consists of the head alone, his trunk having been cut off by God Viṣṇu while he was unlawfully attempting to partake of the nectar which was being served to the gods. Since, however, he had already tasted the nectar, the head became immortal.
Chaupais
tāpasa nṛpa nija sakhahi nihārī. haraṣi milēu uṭhi bhayau sukhārī..
mitrahi kahi saba kathā sunāī. jātudhāna bōlā sukha pāī.. [1-170-1]
aba sādhēu ripu sunahu narēsā. jauṃ tumha kīnha mōra upadēsā..
parihari sōca rahahu tumha sōī. binu auṣadha biādhi bidhi khōī.. [1-170-2]
kula samēta ripu mūla bahāī. cauthē divasa milaba maiṃ āī..
tāpasa nṛpahi bahuta paritōṣī. calā mahākapaṭī atirōṣī.. [1-170-3]
bhānupratāpahi bāji samētā. pahucāēsi chana mājha nikētā..
nṛpahi nāri pahiṃ sayana karāī. hayagṛhaom bāomdhēsi bāji banāī.. [1-170-4]
The hermit-king was delighted to see his ally and rose to meet him. The meeting gave him much satisfaction and he related the whole story to his friend. The demon too was glad and said, “Listen, O king: since you have followed my advice, take the enemy as subdued. Cease to worry now and lay yourself to rest. God has effected a cure without the use of a medicine, I will sweep away the enemy root and branch and see you on the fourth day.” Fully reassuring the hermit-king, the arch-impostor, who was highly irascible, departed. In an instant he conveyed Pratāpabhānu to his palace, horse and all. Putting the king to bed beside his queen, he tied up the horse in the stall in the proper way.
Dohas
rājā kē uparōhitahi hari lai gayau bahōri.
lai rākhēsi giri khōha mahu māyāom kari mati bhōri..171.. [1-171]
Again he carried off the king’s family-priest and, depriving him of his senses by his supernatural power, kept him in a mountain-cave.
Chaupais
āpu biraci uparōhita rūpā. parēu jāi tēhi sēja anūpā..
jāgēu nṛpa anabhaēom bihānā. dēkhi bhavana ati acaraju mānā.. [1-171-1]
muni mahimā mana mahu anumānī. uṭhēu gavaomhi jēhi jāna na rānī..
kānana gayau bāji caḍhai tēhīṃ. pura nara nāri na jānēu kēhīṃ.. [1-171-2]
gaēom jāma juga bhūpati āvā. ghara ghara utsava bāja badhāvā..
uparōhitahi dēkha jaba rājā. cakita bilōki sumiri sōi kājā.. [1-171-3]
juga sama nṛpahi gaē dina tīnī. kapaṭī muni pada raha mati līnī..
samaya jāni uparōhita āvā. nṛpahi matē saba kahi samujhāvā.. [1-171-4]
Himself assuming the form of the family-priest, the demon went and lay down on the former’s sumptuous bed. The king woke even before daybreak and felt much astonished to find himself at home. Attributing the miracle to the supernatural power of the sage, he got up quietly, unperceived by the queen. Mounting the same horse he rode off to the woods without any man or woman of the city knowing it. When it was midday, the king returned; there was rejoicing and festal music in every house. When the king saw his family-priest, he looked at him in amazement, recollecting the object he held so dear to his heart. The interval of three days hung heavy on the monarch as an age, his mind being set on the feet of the false anchorite. At the appointed time the priest came and reminded him in detail of all that had been agreed upon
Dohas
nṛpa haraṣēu pahicāni guru bhrama basa rahā na cēta.
barē turata sata sahasa bara bipra kuṭuṃba samēta..172.. [1-172]
The king was delighted to recognize his preceptor (in the priest’s form); his mind was too clouded to have any sense left. At once he invited a hundred thousand chosen Brāhmaṇas with their families.
Chaupais
uparōhita jēvanāra banāī. charasa cāri bidhi jasi śruti gāī..
māyāmaya tēhiṃ kīnha rasōī. biṃjana bahu gani sakai na kōī.. [1-172-1]
bibidha mṛganha kara āmiṣa rāomdhā. tēhi mahu bipra māomsu khala sāomdhā..
bhōjana kahu saba bipra bōlāē. pada pakhāri sādara baiṭhāē.. [1-172-2]
parusana jabahiṃ lāga mahipālā. bhai akāsabānī tēhi kālā..
biprabṛṃda uṭhi uṭhi gṛha jāhū. hai baḍai hāni anna jani khāhū.. [1-172-3]
bhayau rasōīṃ bhūsura māomsū. saba dvija uṭhē māni bisvāsū..
bhūpa bikala mati mōhaom bhulānī. bhāvī basa āva mukha bānī.. [1-172-4]
The priest cooked four kinds of foods with six different tastes as mentioned in the Vedas. He prepared an illusory banquet and a variety of seasoned dishes more than one could count. Dressing the flesh of a variety of animals the wretch mixed with it the cooked flesh of Brāhmaṇas. All the invited Brāhmaṇas were then called for the dinner. Their feet were duly washed and they were respectfully shown to their places. The moment the king began to serve the food, a (fictitious) voice from heaven (raised by the demon Kālaketu himself) said, “Up, up, Brāhmaṇas! and return to your homes. Taste not this food; it is most harmful. The dishes include the flesh of the Brāhmaṇas.” Up rose all the Brāhmaṇas believing the ethereal voice. The king lost his nerve; his mind was bewildered with infatuation. As fate would have it, he could not utter a word.
Dohas
bōlē bipra sakōpa taba nahiṃ kachu kīnha bicāra.
jāi nisācara hōhu nṛpa mūḍha sahita parivāra..173.. [1-173]
Then exclaimed the Brāhmaṇas in wrath, regardless of consequences, “O foolish king, go and take birth in the demon’s form, you and all your family.”
Chaupais
chatrabaṃdhu taiṃ bipra bōlāī. ghālai liē sahita samudāī..
īsvara rākhā dharama hamārā. jaihasi taiṃ samēta parivārā.. [1-173-1]
saṃbata madhya nāsa tava hōū. jaladātā na rahihi kula kōū..
nṛpa suni śrāpa bikala ati trāsā. bhai bahōri bara girā akāsā.. [1-173-2]
biprahu śrāpa bicāri na dīnhā. nahiṃ aparādha bhūpa kachu kīnhā..
cakita bipra saba suni nabhabānī. bhūpa gayau jahaom bhōjana khānī.. [1-173-3]
tahaom na asana nahiṃ bipra suārā. phirēu rāu mana sōca apārā..
saba prasaṃga mahisuranha sunāī. trasita parēu avanīṃ akulāī.. [1-173-4]
O vile Kṣatriya! inviting the Brāhmaṇas you were out to ruin them with their families. But God has preserved our sanctity; it is you and your race that are undone. In the course of a year you shall perish; and not a soul shall be left in your family to offer water to gratify your spirit.” Hearing the curse the king was sore stricken with fear. Again, a voice was heard from heaven, “O holy Brāhmaṇas you have uttered this curse without careful thought; the king has committed no crime.” The Brāhmaṇas were astounded when they heard the ethereal voice. The king hastened to the kitchen. There was neither any food there nor the Brāhmaṇa cook. The king returned in deep thought. He related the whole story to the Brāhmaṇas and threw himself on the ground frantic with fear.
Dohas
bhūpati bhāvī miṭai nahiṃ jadapi na dūṣana tōra.
kiēom anyathā hōi nahiṃ bipraśrāpa ati ghōra..174.. [1-174]
Even though you are guiltless, O king, what is inevitable fails not. A Brāhmaṇa’s curse is very terrible; no amount of effort can counteract it.”
Chaupais
asa kahi saba mahidēva sidhāē. samācāra puralōganha pāē..
sōcahiṃ dūṣana daivahi dēhīṃ. bicarata haṃsa kāga kiya jēhīṃ.. [1-174-1]
uparōhitahi bhavana pahucāī. asura tāpasahi khabari janāī..
tēhiṃ khala jahaom tahaom patra paṭhāē. saji saji sēna bhūpa saba dhāē.. [1-174-2]
ghērēnhi nagara nisāna bajāī. bibidha bhāomti nita hōī larāī..
jūjhē sakala subhaṭa kari karanī. baṃdhu samēta parēu nṛpa dharanī.. [1-174-3]
satyakētu kula kōu nahiṃ bāomcā. bipraśrāpa kimi hōi asāomcā..
ripu jiti saba nṛpa nagara basāī. nija pura gavanē jaya jasu pāī.. [1-174-4]
So saying, all the Brāhmaṇas dispersed. When the people of the city received the news, they were much perturbed and began to blame Providence, who had begun upon a swan and produced a crow instead. Conveying the priest to his house, the demon (Kālaketu) communicated the tidings to the hermit. The wretch in his turn despatched letters in all directions and a host of princes hastened with their troops martially arrayed and, beating their kettledrums, beleaguered the city. Everyday battles were fought in diverse forms. All his champions fought valiantly and fell. And the king with his brother bit the dust. Not one of Satyaketu’s family survived; a Brāhmaṇa’s curse can never fail. Having vanquished the foe and re-inhabiting the city all the chiefs returned to their own capitals enriched with victory and fame.