Vikramaditya - Tales of the Throne

Tales of the Throne

Anonymous 400 AD

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Foreword There are two alternate historical accounts of the stories of Vikram¯aditya. They are the Bethala Pachisi , also known as the Bethala Panchvimshati , which is literally translated as “ Twenty-five tales of the Vampire”. The second work is the Simhasana-Dwathrimshika, “Thirty-two tales of the Throne.” This translation is from the latter account. As I have no access to the earliest texts, I translate this from a work in Tamil, named “Vikramaditya’s Story”, first published in January 1958. This translation itself was an endeavour of at least two authors. Their pen names are Rasu, who worked on translations from Sanskrit and Aru. Ramanathan Ramanathan who compiled the stories from various accounts in Tamil. I have also read Capt. Richard Richard Burton’s Burton’s account of the tales of “Vikram and the Vampire.” His account, included just eleven stories, and succeeded in faithfully reproducing less than eleven. I have also beeen inspired having read some of the stories from publications of  “Chandamama,” a monthly children’s magazine which narrated the stories. The stories themselves bear an oriental charm, with narratives rendered more often as dialogues, fables and riddles. The imprint of the ancient orientals can be experienced experienced in each each story. story. The stories serve as discourses discourses on morality morality,, civic life and social relationships. There is a third account derived from the ’Tales of the Throne,’ rendered later by a Jain monk. Anachronisms and convoluted references references have have discredited discredited that work. It has not been used while rendering rendering the tales for easy reading, today. I would never have known the Tales of Vikramaditya, if my father had not introduced me to them. This work is also influenced by the television serial “Vikram aur Betal ,” ,” although no material is imported from the televised reconstruction. It is also my purpose to learn the import of the stories, and understand the layers of messages contained within stories, which unfold like a onion peeled. This work does contain some imagination of my own. This, I have added to render render the stories sweeter without losing their essence. essence. Howeve However, r, this work work cannot be used as a reference, as there are changes in minutae and deviations. The work intends to spark debate and entertain. Sunil Beta Baskar, 2011

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Part I

Prelude

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Chapter 1

Throne of the Heavens Long ago, in the days when just Kings ruled the Land of Bharath, the city of  Ujjain stood out as a wonder of the ancient world. The city, itself was illuminated, day and night by lights that the modern world knows naught. Spires, Towers and Turrets reached out into the heavens above. Anyone passing by the streets was dazzled by the sight of the tall trees aside the streets built with cut and polished stone. The trees seemed to be alive like giant guardians to the passers-by. Gardens and sheets of green lawns carpeted every neighbourhood, adorned by trees and flowering plants brought in from every corner of the Earth. The sight of the flowers: Lotus, Jasmine, Lilies of every colour that nature could conceive, intoxicated the viewer with their beauty and aroma. The streets and the homes of the city-dwellers were enchanted. The morning light of the sun was filtered and made pleasant by the trees that sheltered the buildings of the city, at least them that did not tower unto the heavens above. Streams of  water crossed the city, leaving the city warm, yet becoming. The sounds of the languages of the birds and the incessant trickle from the streams filled the air. No being, human or otherwise had any thirst to complain. The city was surrounded in all directions by tall stone walls. In the hilly north, the walls were carved into bed rocks and stood much taller than the rest of the sections. The walls were manned by archers on an hourly shift. The city had enormous gates toward toward the East, West and South. There were were smaller smaller gates at the East and the West through which all passers were allowed free conduct. The gates themselves remained closed, except when the city hosted festivals, or the King set out with his armies to defend it. A moat surrounded the city, except to the North. The waters of the moat remained still and deep. No one questioned what dwelt in the depths. Craftily engineered draw-bridges permitted city folk to cross the moat with ease. Outside the great walls of the city dense thickets and forests lay abound, in their eery devilish gloom and darkness, waiting to consume Ujjain. A magical spell of protection seemed to keep the foul darkness of the woods away. The citizens of Ujjain believed that the souls of their ancestors protected them through the bowels nature. 4

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King Bhoja renowned for his wisdom and humility ruled over the city upholding justice, wisdom and good life. His minister, unequalled in wisdom helped the Royal Court most dutifully. Inhabitants of nearby lands named the city ’Dharmasthala’, or the City of Dharma, were justice alone prevailed. The people of Ujjain were blessed in that they had always been served by Kings of unmatched wisdom and legendary valour. The thought that his ancestors possessed wisdom beyond him and had partaken in adventures, whose stories never grew old, was perhaps the only worry upon the King.

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Troub rouble led d woods

The residents of Ujjain, in pursuit of their daily chores ventured out of the city. Some of them went to trade goods of their crafts with the other cities of  the world. Others went in search of game, to hunt and feed their fellow citizens. Beyond the walls of the city, they had none of the protection the city had to offer. As long as they carried out their work by day and returned to the city before nightfall, they were spared from the evil of the forests around. Some of them soon became consumed in the belief that the protection of their dear city extended to them far beyond its walls. They wandered further from the city and began encamping along forest routes. Greed and selfish ambition fueled their increasing venture. More left dear Ujjain in search of more. At first, all seemed well and though the forest seemed evil, nothing untoward happened. The semblance of security beyond the city walls deceived more people to join the encampments. Staying outside the city by night, foul habits came upon some. King Bhoja was mildly upset at the behaviour of his people. Yet, being a benign ruler, he did nothing to curb their freedom. He did not wish to encourage them to leave the city by giving them the protection of his soldiers. This, he did reluctantly, on advise from his Chief minister. “Danger always strikes when everything seems fine.” It was at this time, when tragedy struck. A merchant who oft travelled outside Ujjain was attacked by a Beast. Although he survived, his servants and companions were devoured. Fear of dark magic had struck a deep chill. The merchant, upon reaching Ujjain found an audience with the King. In the week it took for him to reach the capital, more livestock and pet animals had fallen prey to the Beast. The King was most concerned for the safety of his people. He issued an edict that the people may not leave the city after nightfall until the matter of this Beast had been settled. He proceeded to assemble his personal bodyguard, a company of hundred men. Together with a minister of his court, he set forth into the forest to hunt down the Beast. On the advise of the Chief minister, he

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set out westward where the Beast had been last reported. The company was divided into six groups, each with sixteen men, one of whom was the captain. The King, his minister, a General and a local citizen who knew the forest well led them as part of the first group. Each warrior was armed with a long curved blade, unique to Ujjain. They also carried a dagger, a pouch containing powders, ointments and linaments to protect them from poisons and dark magic. They rode light, bare-back, wearing little armour. Each group of sixteen had four trained archers, who wielded long-bows. They carried little in terms of supplies of food, as the thick of the forest, though unfriendly, did bear the gifts of mother nature. This was also, more a hunting expedition, rather than a march of war; and the King did not wish to alarm his neighbours. Less than two stadia from the city, the groups spread out, venturing into the forest. Before noon on the first day they had slain at least five lone predators which attacked them. Two of them were Lions, and three Jackals. Being a scholar, well versed in the understanding of nature, the King had noticed that some dark magic had troubled the minds of the beasts of nature, forcing them upon passers-by.

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The enchanted  Orchard

At the ninth hour, after much of their work seemed complete, the King ordered the company to rest. The men dismounted and found a clearing for the horses and cooled themselves with water they found in streams in the wilderness. The King and his group found themselves near a large clearing. The group had been drawn near by the chirping of several birds. They all felt strangely comfortable and peaceful at this clearing. Oddly, at the far side of the clearing was a green thicket. Unlike the surrounding forest, this seemed like an orchard that was recently maintained. Drawn by the oddity, the King took his horse on a trot toward the orchard. At the center of the orchard, he saw a hillock covering rubble and ruins of some ancient structure. The hillock itself was covered by a dense creeper. At first it resembled a shelter built for travelers. As the King neared it, he sensed a presence, although hidden from his sight. Curious, as much as he was brave, he dismounted his horse and drew nearer to the structure on foot. His mind grew alert, and almost prepared for an ambush. It was not too unlikely that they had come upon a den of Robbers. The orchard within which the hillock lay, was fenced with thorns. A wooden gate-like structure formed a mock entrance to the orchard. King Bhoj seemed drawn to the orchard, like a young child to a new toy. The minister, quickly sensing that his King might need him, rode forward, dismounted and joined him. As he drew nearer, he found that there was a small hut situated between

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the orchard’s far boundary and the woods. Suddenly, a rattling sound echoed through the forest, followed by a loud thump. Birds that had flocked at the orchard suddenly took off. The King ducked swiftly avoiding a stone that was undoubtedly hurled at him. His hand clutched his sword as he sprang upright. As the birds left, their cries grew distant and the place was filled with a muted silence. His senses were sharp, and adrenaline surged. The soldiers regrouped swiftly under their captain and stood awaiting orders. The minister, seemed unperturbed and approached the makeshift gate to the orchard. He quickly let himself in and hastily went toward the hillock. He finally threw himself upon a rather small-made man who had hid himself  behind a bush bordering the orchard, a few yards behind the odd hillock. The quickly joined his minister. The minister, after finding that his captive seemed far too scared, and was no robber let him go. The frightened man was the owner and maintainer of the orchard. The King assured him that he was in safe company. company. The man, finally spoke. He mentioned that he was Saravanabhatt , the maintainer of the orchard. He was in the habit of sitting on the hillock and throwing pebbles to scare birds off his orchard. As he sat upon the hillock, he invited the King and the accompanying group of soldiers to be his guests. The King was quite pleased in his offer of generosity. The company of soldiers were overjoyed to be in an orchard. They partook of the many fruits it offered. They let the horses graze inside. Less than a quarter of an hour had passed, as the rather shaken owner of the Orchard, who now seemed at ease stood up from the hillock and went into his hut. As soon as he reached his hut, a madness seemed to have siezed him. He came and screamed obscenities at the King and his company. He started accusing them of stealing and bid them leave at once. He also insulted the King, claiming that anyone ignorant of Dharma was unfit to be a King. He complained that he was rendered penniless by the act of the King and his men in partaking of the produce of the orchard. The King and his men were annoyed at his behaviour. The King commanded his minister and soldiers to leave the orchard at once. Without any further word, filled with anger, he set foot out of the orchard. His mind pondered upon the odd behaviour of Saravanabhatt. Just as everyone had made it back to the clearing away from the orchard, the man returned to his seat atop the hillock. In a loud voice, he called the company to return to the Orchard. He didn’t seem to recall his prior anger or having asked them to leave earlier. The King, reminded of his prior curiosity, motioned his soldiers and the minister to stay back. He answered the call of the gardener and returned to the orchard. He stepped onto the hillock to join the man. His mind found great peace. He was filled with thoughts of philanthropy, such as would be fit for an Emperor. A sense of calm, filled with deep understanding and majesty took over his mind.

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At that moment, he was filled with a metaphysical need to liberate the enslaved, help the impoverished, award justice to the needy and help his citizens in the way of morality. It was almost as if these thoughts had haunted him upon ascending the hillock. He began to understand the rather strange affliction that had come upon Saravanabhatt . Perhaps, the orchard held a secret that rendered those who entered with nobility, or perhaps amplified all that was good in them. The king thought to himself: ‘‘As nat ‘‘As natura urally lly as oil spreads spreads on wat water; er; secrets secrets are absorbed absorbed by a spy spy; ; As rew reward ard fin finds ds the fit fittin ting; g; Kno Knowle wledge dge rea reache ches s the cle clever ver; ; So doe does s Wis Wisdom dom seem to fin find d one who ent enters ers this orc orchar hard.’ d.’’ ’

The King was overcome by his curiousity in learning more about the powers bestowed by the orchard. He offered to recompense Saravanabhatt Saravanabhatt in whatever manner he chose fit. Saravanabhatt, in all humility, stated “Your majesty, as King, you know what  is permitte permitted d and what is forbidden forbidden.. In your wisdom, wisdom, you decide decide the price you  would pay for this orchard orchard.. A devotee devotee spends spends years years in prayer prayer,, always always hopeful, hopeful, but never assure assured an audience audience with God. God. A passing passing glance glance of the Almighty Almighty can  can  rid His devotee devotee of all suffering. suffering. To one such as myself, an audience audience with the Almightly Almightly is unlikely. unlikely. Your majesty is as much to me as God is to his devotee. devotee. Therefore, your audience to me, is more than compensation for this orchard.”  The King returned to Ujjain with his company by dusk. The people praised him for ridding the forest from the man-eaters. King Bhoja was one who did not prefer praise. Upon returning to his palace, he was filled with a sense of  incomplete incompleteness. ness. His thoughts were on the enchantmen enchantmentt he experienced experienced at the orchard and the sense of wisdom he had encountered. His mind listless, he spent a sleepless night. By dictate of the King, the first order of business, the next day was to pay a large sum in gold to Saravanabhatt . The King also promised Saravanabhatt an annunity and relocation to an alternate land where he could pursue whatever business he wanted to. He was most thankful for the King’s generosity and accepted the King’s offer.

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The Throne

A minister of his King, and several workers in masonry were sent to excavate the orchard and to find the source of its enchantment. By sundown next day, news reached King Bhoja, that a Throne adorned with Nine Gems was found at the hillock in the orchard. Further excavation was in progress. As the King waited for further news, another day passed. The minister delegated by the King returned with news of a magnificient Throne, with thirty-two (32) steps.

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He described, “Each step is made of pure Gold, and has a figurine adorning the side. The Throne itself is adorned with Nine gems and carvings from a forgotten era. Its splendour and grandeur can be matched by no art or craft that we know of. The Throne itself could not be moved. Men, Horses and Elephants have failed. The throne appears to be rooted by some ancient spell. We have stopped disturbing it, lest some curse or ill-will fall upon us.” News of the Throne served only to further the King’s curiosity. Among the ministers in his court, there was one wise, and old, who was learned in the Shastras and in the affairs of the past. He called him seeking advise. His question was simple, revealing his rather obsessed state of his mind. “Why are we unable the move the Throne from its place?” “Your Majesty, from what I know of the history of Bharatvarsha, this Throne is most ancient and was not crafted by the hands of men. It was crafted in the heavens. Unless we perform the rituals and ceremonies, we shall not be deemed worthy to move this Throne.” The King had great respect for the knowledge and wisdom of his Elder minister. He therefore ensured that the rites and ceremonies were performed. It also necessitated that He himself take part in the ritual, which he did with utmost sincerity and vigour. The knowledge of his Elder minister proved fruitful, and his rituals had pleased the gods. The Throne was now moved into the city of Ujjain, into a room that was to serve as the new Throne room for the King. The King’s heart was joyous as one who had acquired new knowledge or new wealth. Perhaps, the throne appealed more to his youthful mind. Wisdom directed that he should take counsel before ascending the Throne. He met his elder minister and discussed that further counsel would be the best course course before ascending ascending the Throne, however however enthusiastic enthusiastic he might might be. He openly expressed his gratitude to the assistance granted by his minister. His minister reflected that, “Not even one with the most knowledge on Earth could claim to know everything that was created or has always existed. You are, without equal, in the class of Kings. Yet, you consulted me. I can only assure you that your efforts in ascending this magnificient Throne will not be in vain.” The King, pleased, expressed, “A court without ministers is as useless as a granary without pots, a Boon that cannot be experienced, Hermitage without  Knowledge, Morality among Villains, Love amidst courtesans, Friendship of  the lowly, Freedom of attractive women, Anger of a Pauper, Inhospitality of  Lord, a house to a Beggar, Purity in the Lustful, Honour among thieves, Progress of an Idiot.”  “Good Kings must respect the judgement of their elders, listen to the counsel of  his Scientists, must perform rituals to sanctify saints and the gods, choose a benevolent mission in his lifetime,” He continued, “Your majesty is exemplar  of all the virtues a King must possess. Therefore in respect, I hail you as my 

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Emperor, King of Kings.”  “A good minister must hail from a family of good repute, be clever and resourceful, know the Dharma and the Artha Shastra, understand the Panchatantra, wish good-will to the citizens, masterfully handle criticism and deal with critics, stand by his King at all times, be willing to sacrifice all in the interest of the Kingdom, conduct his family-life truthfully.” 

The King’s interest in discourse was surpassed only by his valour. He prized the knowledge of his ministers and took to their guidance in ruling his Kingdom. He was never too tired, or preoccupied when any of his ministers offered him counsel. He listened, knowing too well, that knowledge only increased his ability to carry out his duties as King. He himself was a man adept at discourse and debate. Perhaps, it was the intent of the Throne to find a second owner who was both humble and mighty to wield such a gift. Neither fate nor fortune were random.

Chapter 2

The Tale of Bakh¯ usurudan usurudan “Sire, Have you not heard of the account of how the King Nanda was able to redeem himself from his Brahmahatti curse with the assistance of his minister ?” asked the Elder minister. Seeing that his King had not heard Bakh¯  usurudan ?” of this story, he requested, “Permit me to narrate his story.” The King, pleased with his minister, curious in discourse and keen to learn, nodded affirmatively. The Kindgom of  Vaishali  was ruled by Nanda, a King of great fame and integrity. He was more of a warrior King driven by instincts of war. He challenged and conquered all his foes and made them submit to him. He owed his success largely to the guile and strategy of his minister Bakh¯ Bakhusurudan u ¯ surudan. “Jeyabalan,” was the son of Nanda who was trained, like his father, in wielding thirty-six (36) weapons. The King took special interest in a courtesan named Bhanumati . He had never seen nor known another who matched her beauty. He permitted her sit beside him when he addressed his Court. Almost everyone who saw her were consumed and clouded the beauticious lust she seemd to radiate. Bakh¯  usurudan  was quite displeased with his King’s behaviour. He reasoned

that his King had lost his moral repute by permitting a courtesan to sit beside him in the Royal court. All the people of the Kingdom, the youth in particular were drawn to her sight and consumed in lust. He could not tolerate this. He went on to reason further that the King’s lust for the woman also blinded his  judgement. Engaging his mind in deep thought, Bakh¯  usurudan  compared the abode of the gods, and role of the immortal entertainers. “Would Indra, King of the gods, lust after any of them?”  Mortal love was burning passion, no different from setting on a hut made of straw on fire. Passion, lust and emotions too strong rendered one incapable of sound reasoning and lucid judgement. Timeless, as the milky froth of waves breaking on shores; As long a man’s resolve is undeterred at the lustful gaze of young damsels; Until resolves his heart not to let his heart wander; Whilst his conduct is unwaivering as described in the Dharma Shastra;

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the Light of the earthly abode will shine never ceasing unto his soul!  Cupid who shoots arrows of love, from his flowery bow; renders heavy, the heart of one who has mastered the arts; laughs endlessly at him that is pure of heart; plays tricks on the mind of him that is learned; breaks the will of the strong and renders them weak; all this he does, in a mere moment! 

“Only a fool would burn Morality, Righteousness, Detachment, Conduct and Knowledge, like firewood in the bonfire of vanity and lust.” “Wealth and esteem decrease day after day; Kith and kin decrease in name and fame; Escape, he might not, from deathly state; Consumed in lust, he never realises his fate!”  Bakh¯  usurudan , being a loyal minister, decided to voice his concerns to King

Nanda. He decided to be subtle in his expression, lest the King should be angered. “Sire, you allow your Queen to be seated by your side at the Royal court. Dharma Shastra dictates that the Queen must remain in her chambers. You meet people of all walks of life in your court. All of them get the opportunity  to devour her beauty with their lustful lustful gaze. Would her heart then not be  disturbed? ”

King Nanda replied, “I am well aware of what you speak. Yet, I love her so much, that I cannot leave her presence. Whatever could I do?” “Let us then call upon a painter, unmatched in the skills of artistry; Let him paint upon canvas, a picture of your dear Queen; Let the picture be displayed in front of you, at the Royal Court. You shall not miss her, and yet break no shastras of Dharma!” The King was pleased with the suggestion and called upon an artist of  renowned skill. The artist promised the King that he would miss no detail in painting the likeness of the Queen. He mentioned that no detail would be missed, such that the likeness was as real as the person he depicted.

The King, the Guru and the Painter The King explained to the artist that the Queen was a woman who was, as women were classified, a stereotype of Padmini. He commanded that no detail must be spared in the creation of the portrait. The Queen willingly posed for the portrait in all her finery, adorned by priceless ornaments that seemed to emphasize her seductive form. The painter, skilled, as he was, completed his work in the appointed time. The likeness to the Queen was most realistic to

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the onlooker. The King was overjoyed that the portrait had at last been complete. The artist, claimed that the portraits he drew resembled the subject in every detail through knowledge of the craft that had passed to him over generations. Saradananda, the Rajaguru, also came to inspect the work of the artist.

Although, he was quite pleased, he begged to differ with the rather outlandish claim of the artist that the portrait depicted all in complete detail. He went on to claim that the artist had no knowledge of the delicate features of the Queen. He detailed further, claiming that a mole, on her left thigh, had not been depicted in the portrait. This, Saradananda proclaimed with confidence, to the King. The King was slightly disturbed, but let the thought rest awhile. Later at night, while he was intimately alone with his Queen, he noticed the mole, precisely where the Rajaguru Saradananda had mentioned. By evening, the King’s mind was fogged in the dark mists of doubt. He did not know of or believe in any Shastra or Science that allowed a man to know all the features of a woman. To him, the only explanation to this coincidence, if he could call it that, was intimacy. Shockingly, that would mean that Saradananda had an intimate relationship with his Queen, that he himself was unaware of. Consumed by Doubt and Clouded by his Passion, his mind reasoned reasoned no further, further, passing passing judgemen judgementt hastily hastily without without intending intending to investigate it any further. His mind, now filled with doubt began reasoning in haste. “ Women, by words, convey convey what a man wishes to hear. hear. Yet, their eyes, postur posturee and body  body  communi communica cate te what words words do not. They speak speak of their love for one, while their  mind dwells upon another. No woman seems satisfied with the love of one man. In their nature, nature, they seek more, more, and others others to fulfill their lust. Surely, Surely, all women women must be fickle. fickle. My Queen Queen is no exception exception..”

“A burning fire requires firewood, yet in seeming greed continually consumes more more firewo firewood od.. Riv Rivers ers flow into the ocean ocean endlessly endlessly as nature nature dictates, dictates, yet the Ocea Ocean n never increa increases. ses. So does the lust of a women women never cease cease to be quenched  quenched  ” by one true lover, always seeking for more.

“A man in love believes that his lover is his and his alone. True folly has no greater example than a man who is in love; for fate conspires to cheat him like a puppet puppet of his lover. A woman consumes consumes her blinded blinded lover until he has nothing nothing left. Then surely surely she abandons abandons him.” The King’s reasoning seemed

distraught, led more by the vile suspicion than logic or wisdom. His mind was was now tossed in stranger streams of fate. Without further ado, he ordered the immediate execution of his Rajaguru Saradananda . Anger forced him to act in haste, while his infinite faculty lay buried in the darkness of doubt. Rajaguru Saradananda was perturbed. His mind was sorrowful. He lamented. “Kings do not have friends. No rich man escapes the pride of having acquired  his wealth. wealth. Is there there no end to the suffering of one who fal ls in lustful lustful love? 

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What mortal man can can escap escapee the seduction seduction of women? women? Where Where can can a King find   friendship  friendship? ? Who can escap escapee the grim reap reaper, er, who never fails in time? Can a captive of Robbers ever find freedom from harm? ”

“Cleanliness in a crow, Fair game in a gambler, Pity from a snake, Restraint  in a woman, Unconditional friendship from a King, can never be found. ” His monologue continued, “However innocent a man might be, if he is subject to the wrath of a King, is he not always found guilty? ” As the guards led him to his execution, Saradananda spoke to Bakh¯  usurudan , “Are the al legatio legations ns are true or false? Should Should a Guru be execute executed? d? Is this not  breach of justice? Surely, as a minister, you are aware of the truth and your   judgement is not clouded. Grant me your help, and spare my life.” Bakh¯  usurudan  decided to help the Rajaguru, and had him confined to secret

quarters in his own house without the knowledge of his King. He informed the King that the execution had been carried out. The King seemed pleased that the matter was put to an end. A few days after the Execution , the Prince Jayabalan  prepared himself for a hunting expedition. It was not unusual for the prince. “Showers of rain before winter, Earthquake, Stormy winds, Falling Stars” were considered ill omens in that time. Having sensed an ill omen, Bakh¯  usurudan  advised the young prince Jeyabalan not to take up his hunting trip as he feared the worst. Young and Vigorous, his heart yearned for adventure and his mind refused to listen to advise. Idly, he asked Bakh¯usurudan usurudan as to why he was advised caution. “Prince! I cannot bear seeing you victim to ill-omen or dark spell. The wise do not question omens; likewise they do not knowingly consume poison, nor play with snakes, nor insult a Hermit, nor make an enemy of one well-versed in Science.” The Prince did not heed the warning, for his taste for

high adventure was beyond any reason his mind would bow to. Relentlessly, Bakh¯ usurudan usurudan warned “My Prince, the time of your destruction  is near. If not, you would definitely heed my warning. A golden deer in the  forest is unnatural. No one has ever seen or heard of such a thing. Yet it is that which deceive deceived d Sita, and even set Lord Lord Ram Ram to pursue it. When  destruction is near, all judgement and knowledge seems to take leave. There is, and never shall be such a thing as ’Everlasting wealth to a courtesan, Knowledge Knowledge in a fool or destruction resulting from benevolence. benevolence.’ Prince, Prince, heed  heed  my warning, this once.” 

Ignoring the warning, the Prince set out on his hunt. Game was dearer, and his dangers seemed too far. His hunt seemed rather adventurous. The Prince and his company had hunted enough game for the day and were content. The Prince saw no reason to be alarmed. He was most pleased and his mind was at ease. Suddenly, he spotted a most beautiful deer at a distance. Without wasting time, he turned and pursued the deer on horseback. His companions were busy

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preparing to return to the Palace, only to notice that the Prince had suddenly taken off. The Prince continued his pursuit until he lost sight of the deer. He was tired from the labours of the day. He halted beside a lake, finding shade beneath a huge tree and dismounted. The lake and the scenery were a treat to his eyes. The lake was surrounded by tall blades of green grass. He strode forward to find a large tree with heavy branches, clothed in dense green leaves. Happy with the shade, and drunk in the beauty of the scenery, he decided to rest under the tree. The sight seemed like reality eclipsing the imagination of a poet.

The Prince, the Bear and the Tiger His idle thoughts were short-lived, as a tiger sprang up from behind the tall blades of grass. His horse, struck by mortal fear, broke off and ran. The Prince, left with no option, swiftly climbed the tree hoping to escape the great cat. His luck, seemed to worsen, as he chanced into a Bear resting upon the branches of the tree. The Bear was holding on to branches higher above. The Prince was between Scylla and Charybdis. He did not know which was worse, the Bear or the tiger. The Bear spoke, “ Prince, Prince, fear not! You have come come to me for sanctuary sanctuary.. Therefor Thereforee I shall not harm you. You need need not fear the tiger who lurks below. below. You are under my prote protection ction.. I bid you to rid your fears fears”

The tiger did not leave the tree. It lay in wait for the Prince, for there was nowhere else he could go. The wait lasted longer than any had anticipated. The prince slowly grew more impatient and afraid. They waited even as the sun had set. As sleep began to overcome the Prince, the Bear invited him to climb further upward and accept sanctuary. Swayed by the Bear’s invitation, the Prince climbed higher into the arms of the bear. He rested on the lap of  the bear and slowly slumbered with his mind finding some ease. The tiger interceded with the Bear, “ My friend, How are you sure that this city-dweller will not come and hunt us down? Why do you give him  sanctu sanctuary ary? ? He is no friend friend to the forest forest,, nor is he our kind. kind. He is human! human! I  spea speakk for all the creatur creatures es who dwell in this forest, forest, and not for myself. What is good good for us cannot cannot be good good for men. Despite Despite the fact that you have rescue rescued d him   from  from danger presentl presently, y, he cannot cannot but bring harm to you. Why do you want to bring danger upon our kind? Let him fall from the tree and I shall take care of  him. You may leave leave to your cave. cave.”

“Whoever he is, he has come to me for sanctuary. I shall not betray him by  letting letting him become become your meal. meal. Murderin Murderingg those to whom one offers sanctuary  sanctuary  is a grea greatt sin. Whomso Whomsoever ever betra betrays ys trust shall be cast cast into hel l until the end of  the world. I shall not commit such a vile deed.”

Shortly afterward, the Bear asked the Prince to cling to safety while it slept. The Prince agreed, his mind filled with mixed thought. The tiger had not yet given up and Spoke up to the prince, “ Prince, do not believe in the Bear. He

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has claws far sharper than you have ever known. ’Rivers, Beasts with claws and antlers, men bearing bearing arms, women and Kings are not to be trusted. trusted.’’ The Bear Bear wil l not hold true to its oath, oath, for he is inconsis inconsistent tent by nature. nature. He feels unperturbed for a moment, and is angered the next. Hate is the only thing  consistent consistent within the Bear. Friendship and Love offered offered by those who are Deceitful and Inconsist is the most dangerous of all! ”

“Let me tel l you why this Bear Bear has spared spared your your life. While I am gone, gone, he intends to devour you and feed himself. You, being na¨ na¨ıve and innocent, innocent, have believe believed d in his offer of sanctuary sanctuary.. Let Let us make a truce. Push the bear bear down, and I shall have my meal. You may also leave without harm. ”

The Prince, as the tiger had mentioned, was na¨ na¨ıve indeed. Heedless of the consequences, he pushed the bear down. As the ways of fate are mysterious, the Bear did not fall. He clung to another branch, responding with quick reflex. As he realised that the Bear was awake and alert, the Prince now shuddered in fear of the consequences of his deed. Angered, the Bear said, “ Human, Human, you have breache breached d my trust. trust. Yet, I shall keep keep my promise promise.. You nee need not fear me. You shall however however face the conse consequenc quences es of your deed. deed. You will lose your mind and forever forever roam roam this forest, forest, repe repeating  ating  Sasemira .’ ” As dawn came, the tiger left, fearing that a hunting the word ’ Sasemira 

party would come in search of the Prince. The bear returned to his cave. The prince, however, cursed as he was, had lost his mind. He dropped off the tree and began roaming the forest, forever repeating the word ’Sasemira’ . The minister dispatched scouts in search of the Prince. They found him in his state of madness, who kept uttering the same word ’Sasemira’ . Looking at the state of his Prince, the King was overcome by grief. He beckoned every healer in his country and promised them rewards if they cured his son. None succeeded succeeded and the King continu continued ed to grieve. grieve. He admonished admonished himself himself for having having ordered the execution of his Rajaguru without inquiry. He lamented and shared his grief with his loyal minister Bakh¯  usurudan . The minister, seeing that his King was grieved, begged him to speak his mind. “If the Rajaguru Saradananda were still alive, he would heal my son at once. I  have committe committed d grea greatt sin by orderin orderingg his exe executio cution n without without investion. investion. One must always think of the consequen consequence cess of his action, before before exe executin cutingg them. His word alone was proof enough, but I doomed myself by ordering his execution.” “Bad judgement judgement is solely resonsible resonsible for misfortune. misfortune. The Goddes Goddesss Saraswa Saraswati  ti  gives her boons of knowledge only to him who employs the faculty of his mind  befor beforee making making any decision. decision. Alas! Alas! no one could could prevent prevent my thoughtless thoughtless   judgement. Now who can help me.”  me.” 

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Redemption Bakh¯  usurudan  replied, “What happened has happened and cannot be undone. Fate too influences our judgement. Knowledge, Knowledge, Deed, Deed, Intent and Friendship are are al l subject subject to fate. What should not have happene happened d has also happened happened.. Yet, what must happen happen now shal l definitely happen. happen. Even if no effort effort is taken, taken, what  must happen will happen.” He too was unsure as to how the future was about

to unfold. The King, desperate, announced that he would grant half his Kingdom to the one who would cure his son. Bakh¯  usurudan  returned home. He went to the secret chamber and revealed the

happening to Rajaguru Saradananda. Saradananda advised him to return to the King and inform him that a Young woman of distant relation residing in Bakh¯ usurudan’s usurudan’s home could render assistance. assistance. Bakh¯ usurudan usurudan did likewise. The King sent his Prince with Bakh¯usurudan usurudan hopeful that he would be freed from his curse. As the young Prince reached the house of Bakh¯usurudan, usurudan, he took seat. He continued chanting ’Sasemira ’ almost endlessly. The Rajaguru Saradananda, hiding behind a curtain, curtain, listened to his chant. chant. Saradanand Saradanandaa reasoned reasoned that each syllable of the Prince’s chant was the first syllable of a verse or shloka. He proceeded to translate them to the minister. The first verse began with ’Sat’ (hence ’Sa’), meaning “ the Truely (sat ) virtuous cannot be deceived the Clever. He who stabs his own protector, has no courage.” Upon listening to the meaning, the Prince stopped uttering the syllable ’Sa’. “He who takes a sacred bath in the River Ganges is immediately relieved of  the Brahmahatti curse. yet, one who deceives a true friend ( Se ) can never rid himself of sin.” The prince now stopped uttering the syllable Se. “Mithra-Shathru  (the friend who is an enemy), the Unfaithful man, one who is disloyal - all three will rot in the fires of Hell as long as the Sun and Moon exist.” The prince, now only utterred the syllable syllable ra. “R¯  aja (King), for the health of your son, offer plenty, to those who are well versed in Science and Arts. They will uplift you.” Upon hearing the last verse, the Prince was now restored to sanity The prince narrated the incident that occured in the forest in detail. The King was overwhelmed with gratitude that his Prince was now restored. He still believed that it was a woman who had helped him. His heart was filled with gratitude. He thanked her saying, “Damsel, You presently reside in the city. Yet how did you to come to know of this incident involving the Bear, the Tiger and the Prince?” Saradananda , from behind the curtain, chuckled and replied, “ By the grace of  the Teache Teacherr of the Devas, Sharada Sharada Devi spe speaks through through me. It is her infinite wisdom and grace that let me understand and reveal the secret concerning 

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Queen Queen Bhanumati’s Bhanumati’s form. Likewise, Likewise, it is by her divine divine grac gracee that I understo understood  od  the episode in the woods. ”

The King was stunned for a moment. Without wasting a moment, he parted the curtain and bowed down to the grace of his Raja Guru, Saradananda. He thanked Bakh¯ usurudan, his minister, “Your friendship and good deeds have usurudan, helped me rid myself of the curse that befell my Kingdom and my son. I now  understand why friendship with those who are pure at heart is the only way to keep one’s troubles at bay. ” The King also understood that without

Bakh¯ usurudan’s wisdom and clarity of thought, he may never have received usurudan’s the opportunity to regain the services of his Rajaguru. Bakh¯ Bakhusurudan u ¯ surudan was rewarded for his wisdom, clarity and righteous conduct.

His name reached far and wide, serving as an example for righteousness.

Chapter 3

The Laughing Figurines The King was pleased at hearing the tale of  Bakh¯  usurudan . The King performed performed religious religious rites and rituals rituals of purification purification in anticipat anticipation ion of ascending ascending his new Throne. He gave wealth to the needy and received the blessings of  many holy men. He also sought the advise of his ministers and chose an auspicious hour to ascend the Throne. He approached the Throne, preparing to set foot on the first step. The thirty-two (32) figurines did not seem like they had been carved. They seemed realistic, almost life-like as he approached the throne. The King remained cautious, for very little was known about the Throne itself. The figurines on the steps were on opposite sides, the first figurine to the left of the first step and the second to the extreme right. The opposing order was likewise until the thirty second step. As he neared the Throne, he felt a presence, much like he had experienced in the orchard where the Throne had been found. As he prepared to take his first step, he looked forward at the grandeur of the Throne that stood before him, at a height. For a moment, he wondered whether he should ascend the Throne at all. His mind pondered, “What purpose would a new Throne serve the people?” He was instantly reminded of the feelings that swept him when he was upon the hillock at the orchard. Surely, the Throne possessed some magic that made the King wiser, calmer and more aware of the needs of his people. Surely, if the Throne rendered him wiser and more capable, the people would undoubtedly benefit. He felt convinced that it was worth the while. He looked at the first figurine who seemed to be instantly gazing at him. Suddenly Suddenly,, the figurines figurines transformed transformed into life like beings, their beauty unsurpassed and their adornments heavenly. They were each looking at him; and all of a sudden they began laughing, the kind of laughter that was mocking, and in some ways humiliating. He was shocked for a moment at this outworldly experience. It was unnatural, but did not seem evil. He had the blood of the Kings of Ujjain and was not easily shaken. He asked 19

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the figurines, who were animated with laughter, “ Why do you laugh as I  ascend the Throne? ” The figurine on the first step, Vinodharanjitha (or Sukesu) answered him in the voice of a human damsel. “King Bhoja, If you possess Valour, Fearlessness, Courage, Royal Blood and all the characteristics fit for a King, you may ascend the Throne.” Disturbed by the question, he faced the figurine and replied, “ Damsel, I  possess possess al l the characteris characteristics tics you have mentioned mentioned.. I give freely freely to the needy, needy, never refuse to entertain my guests and look after my Kingdom as any King  must according to his Dharma. Is there something I lack, that you are aware of? ” The figurine resumed its mocking laughter. It replied, “ Hear, King Bhoja. Your own spee speech ch reve reveals als that you are are unfit for this Throne. Throne. You have spoken  spoken  that you give to the needy. One who reveals his charity or speaks of the flaws in others is unfit in this world as the the next. He who is of good repute will  not reveal his charity and never speak of the failings of others.’Age, Wealth, Flaws, Strength, Medicine, Intimacy, Charity, Pride and Failings’ are nine things a man must never reveal. Hence one must never talk about his own  merits. merits. Likewise, Likewise, one’s lack of knowledge knowledge should never be revea reveale led d to the learned or opened to argument.”

Hearing the words, the King exclaimed, “ You have spoken spoken verily! verily! He who spea speaks ks of his own merits can can only be a fool. fool. To have spoken spoken of my deeds deeds to my  people was indeed my folly! ”

“As a merchant, He traded in all commodities, held alliances with fifty-six (56) nations, aided by a wise minister Bhatti , King Vikram¯ Vikramaditya aditya ruled over this ¯ worldly realm as mighty Indra rules over the heavens. Only he who is blessed with His merits and qualities can ever occupy this Throne. Do you claim to equal him in his merits, deeds, wisdom and valour?” King Bhoja, overcome by curiosity, less by his intention to ascend the Throne asked the figurine, “Pray, tell me the history of the King to whom this Throne belongs! ”

Part II

The 32 Steps

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Chapter 4

Vinodharanjitha’s Story The figurine went on to tell the tales, that would reveal the History of King Vikram¯ aditya, to whom the Throne belonged. King Bhoja was eager to listen aditya, to the history of the Throne.

4.1 4.1

The The Tal Tale e of Chan Chandr dra avarnan arnan

In the city of Nandiyapur, there lived a Brahmin citizen named Chandravarnan. He was well-learned in the four Vedas, six Shastras, seventeen Puranas, twentyone Commentaries and a master of the sixty-four arts and crafts. Despite his Knowledge, he went in search of a Guru from whom he might learn more. He left his city, in search of a Guru, roaming from city to city. One day, he was overcome by thirst and found a tank at the foot of a small hill. He approached the tank, and finding the water quite suitable, quenched his thirst. He decided to take rest for the day and found a large Bodhi tree. He took rest under the tree and soon fell asleep. A Rishi named Brahma Rakshas was performing his penance under the same tree. At the time Chandravarnan had arrived, the Rishi has left to complete his morning ablutions. Upon returning, he found found the Brahman, who was slept cosily under the tree. Displeased at this, he took the form of a Brahman and appeared in front of the resting Chandravarnan. He woke him up, asking, “Sir, Who are you? Why have you ventured alone unto these woods that are filled with foul bandits?” Chandravarnan introduced himself and explained his pursuit of a Guru from whom he might acquire knowledge of the arts and crafts he was yet unaware of. The Rishi, in his form as a Brahmin offered to teach him the arts and crafts he knew of. He requested that Chandravarnan should follow his instructions exclusively for the next six months. Overjoyed, that he had found a new Guru, he agreed to all conditions put forth and asked no questions as a dutiful pupil to his Guru. 22

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The Guru  instructued Chandravarnan that he should spend the next six months without consuming any form of food. He was to perform penance under the tree, while his Guru  would be seated higher on the tree. Each day, the Guru  would write a verse on a leaf of the tree and let it fall. Chandravarnan had to read, memorise and meditate on those verses. This study was to be the fruit of his labours. He kept at it day and night. The Guru  was pleased at the sincerity and undiminished enthusiasm of his student. He taught him all that he knew and advised Chandravarnan to return to his city and marry a woman of good repute and start a family. As Chandravarnan, took the road, returning to Nandiyapur by foot. On his way, he passed by a village named Kanniyapuri. Tired from his exertion, he sought rest. He sat at a porch of a house that seemed rather comfortable. He later learnt that it belonged to a Dasi named Alangaravalli . Sleep overcame him, and he finally slumbered. The Dasi, after performing her duties at the temple, returned to her house at the tenth (10th) hour of night. She was shocked at the sight of the sleeping being, who resembled more a breathing corpse than a living human. She raised the alarm, and the neighbours came immediately to her assistance. They explained to her that this man had not had food nor water for more than six months. They explained that she should give him two cups of rice mixed with one cup of ghee, and apply it over his entire body, According to them, the nutrition would be absorbed by the roots of hair on his skin. This, they explained further had to be done for three days. Once he was restored to good health, Chandravarnan decided to resume his  journey to Nandiyapur. Alangaravalli, the Dasi was most displeased. She told Chandravarnan that she had served him as a wife would serve a husband, hopeful that he would take her hand in marriage. Alangaravalli, was most displeased that Chandravarnan had decided to leave her. She took him to the Chieftan of the city, hopeful of pleading the case. Upon hearing her complaint, the Chieftan and his counselor replied. If a man of  Noble birth and a Brahman were to marry a Dasi, he must take four wives in the same ceremony. He accepted the judgement of the chieftan, and so according to the ritual he married four women whom he equally loved. The chieftan and his advisors were more than willing to offer their daughters in marriage marriage to the Brahman. The three other wives were Chitrarekha Chitrarekha (daughter (daughter of the chieftan), Kalyani, (daughter of the priest) and Komalangi (daughter of  Somashekar.) They lived together in harmony and had children. His children were ’ Vallava Vikramaditya aditya,’ by his union with Rishi ’, born to the daughter of priest, ’ Vikram¯ ¯ princess Chitrarekha, ’ Bhatti ’, ’, by his union with Komalangi and ’Bradhruhari ’, to Alangaravalli. Together, the family lived in harmony. The four sons were disciplined and bestowed with the gift of knowledge. Chandravarnan had made Kanniyapuri

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his hometown and had forgotten all intent of returning to Nandiyapur. He lived the life of a model-citizen, well-educated as he was. Time passed, and the Chieftan of Kanniyapuri succumbed to a mortal illness. Being husband to Chitrarekha, only princess of Kanniyapuri, Chandravarnan instantly inherited the Throne. He became King of Kanniyapuri. At the time when Chandravarnan became King, his sons were young men in their youth of age suitable to wedlock. However, Chandravarnan knew that if  his son Bradhruhari was married and had children, Chandravarnan himself  would be denied the state of Moksha. Bradhruhari, seeing that his father was unhappy at this possibility, vowed that he will have no children through wedlock. Vallaba Rishi, the eldest son, gav gavee his blessings blessings to his brother Bradhruhari. Bradhruhari. He then left for the dark forest accompanied by his brothers Vikramaditya and Bhatti. The brothers left their house to ensure that they spend the time in penance, in search of religious ablution. Bradhruhari knew that, being a Brahmin, if he had children, they too would be eligible to inherit the Kingdom. He decided to formally renounce all claim to the Throne and became a Hermit.

4.2 4.2

Tale ale of the the King King who who abdi abdica cate ted d

The city of Kanniyapuri on earth flourished in ancient times. Its splendour was equalled only by the city of Amaravati in the heavens. King Bradhruhari  ruled the city while his foes watched in envy. The Kings who fought him, were defeated and ended up in his dungeons. Their Queens came to his court pleading the freedom of their husbands. As a man of honour, and not wanting the weeping and wailing of them to continue, he freed his captives. His valour was exceeded only by his patronage of the arts. His younger brother Vikraman had no match in the martial arts. Vikraman was a fearsome warrior who felled many a foe in battle.