Story of the golden deer.
Indra has a beloved son, named Jayanta. Once on a time, when he, still an infant, was being carried about in the air by the celestial nymphs, he saw some princes in a wood on earth playing with some young deer. Then Jayanta[22] went to heaven, and cried in the presence of his father because he had not got a deer to play with, as a child would naturally do. Accordingly Indra had a deer made for him by Viśvakarman of gold and jewels, and life was given to the animal by sprinkling it with nectar. Then Jayanta played with it, and was delighted with it, and the young deer was continually roaming about in heaven.
In course of time that son of Rávaṇa, who was rightly named Indrajit,[23] carried off the young deer from heaven and took it to his own city Lanká. And after a further period had elapsed, Rávaṇa and Indrajit having been slain by the heroes Ráma and Lakshmaṇa, to avenge the carrying off of Sítá, and Vibhíshaṇa having been set upon the throne of Lanká, as king of the Rákshasas, that wonderful deer of gold and jewels remained in his palace. And once on a time, when I was taken by my husband’s relations to Vibhíshaṇa’s palace on the occasion of a festival, he gave me the deer as a complimentary present. And that young heaven-born deer is now in my house, and I must bestow it on your master.
And while the Yakshiṇí was telling me this string of tales, the sun, the friend of the kamaliní, went to rest. Then I and the ambassador of the king of Sinhala went to sleep, both of us, after the evening ceremonies, in a palace which the Yakshiṇí assigned to us.
In the morning we woke up and saw, my sovereign, that the army of Vikramaśakti, your vassal, had arrived. We reflected that that must be a display of the Yakshiṇí’s power, and quickly went wondering into the presence of Vikramaśakti. And he, as soon as he saw us, showed us great honour, and asked after our welfare; and was on the point of asking us what message the king of Sinhala had sent, when the two heavenly maidens, whose history the Yakshiṇí had related to us, and the young deer arrived there, escorted by the army of the Yakshas. When king Vikramaśakti saw this, he suspected some glamour of malignant demons, and he said to me apprehensively “What is the meaning of this?” Then I told him in due course the commission of the king of Sinhala, and the circumstances connected with the Yakshiṇí, the two maidens, and the deer. Moreover I informed him of the hostile scheme of your majesty’s enemies, which was to be carried out by all the kings in combination, and which I had heard of from the Yakshí. Then Vikramaśakti honoured us two ambassadors, and those two heavenly maidens; and being delighted made his army ready for battle with the assistance of the other vassal kings.
And immediately, king, there was heard in the army the loud beating of drums, and immediately there was seen the mighty host of hostile kings, accompanied by the Mlechchhas. Then our army and the hostile army, furious at beholding one another, closed with a rush, and the battle began. Thereupon some of the Yakshas sent by the Yakshí entered our soldiers, and so smote the army of the enemies, and others smote them in open fight.[24] And there arose a terrible tempest of battle, overspread with a cloud formed of the dust raised by the army, in which sword-blades fell thick as rain, and the shouts of heroes thundered. And the heads of our enemies flying up, as they were cut off, and falling again, made it seem as if the Fortune of our victory were playing at ball. And in a moment those kings that had escaped the slaughter, their troops having been routed, submitted and repaired for protection to the camp of your vassal.
Then, lord of earth, as you had conquered the four cardinal points and the dvípas, and had destroyed all the Mlechchhas, that Yakshiṇí appeared, accompanied by her husband, and said to king Vikramaśakti and to me, “You must tell your master that what I have done has been done merely by way of service to him, and you must also request him, as from me, to marry these two god-framed maidens, and to look upon them with favour, and to cherish this deer also, for it is a present from me.” When the Yakshí had said this, she bestowed a heap of jewels, and disappeared with her husband, and her attendants. The next day, Madanalekhá, the daughter of the king of Sinhala, came with a great retinue and much magnificence. And then Vikramaśakti went to meet her, and bending low, joyfully conducted her into his camp. And on the second day Vikramaśakti, having accomplished his object, set out with the other kings from that place, in order to come here and behold your Majesty’s feet, bringing with him that princess and the two heavenly maidens, and that deer composed of gold and jewels, a marvel for the eyes of the three worlds. And now, sovereign, that vassal prince has arrived near this city, and has sent us two on in front to inform Your Highness. So let the king, out of regard for the lord of Sinhala and the Yakshí, go forth to meet those maidens and the deer, and also the subject kings.
When Anangadeva had said this to king Vikramáditya, though the king recollected accomplishing that difficult rescue of the Yakshiṇí, he did not consider it worth a straw, when he heard of the return she had made for it; great-souled men, even when they have done much, think it worth very little. And, being much pleased, he loaded[25] Anangadeva for the second time, with elephants, horses, villages, and jewels, and bestowed similar gifts on the ambassador of the king of Sinhala.
And after he had spent that day, the king set out from Ujjayiní, with his warriors mounted on elephants and horses, to meet that daughter of the king of Sinhala, and those two maidens created by Brahmá. And the following speeches of the military officers, assigning elephants and horses, were heard in the neighbourhood of the city when the kings started, and within the city itself when the sovereign started; “Jayavardhana must take the good elephant Anangagiri, and Raṇabhaṭa the furious elephant Kálamegha, and Sinhaparákrama Sangrámasiddhi, and the hero Vikramanidhi Ripurákshasa, and Jayaketu Pavanajava, and Vallabhaśakti Samudrakallola, and Báhu and Subáhu the two horses Śaravega and Garuḍavega, and Kírtivarman the black Konkan mare Kuvalayamálá, and Samarasinha the white mare Gangálaharí of pure Sindh breed.”
When that king, the supreme sovereign of all the dvípas, had started on his journey, the earth was covered with soldiers, the quarters were full of nothing but the shouts that they raised, even the heaven was obscured with the dust that was diffused by the trampling of his advancing army, and all men’s voices were telling of the wonderful greatness of his might.
[1] B. and R. explain the word khaṇḍakápálika as—“ein Stück von einem Kápálika, ein Quasi-kápálika.” A kápálika is, according to Monier Williams s. v., a worshipper of Śiva of the left-hand order, characterized by carrying skulls of men as ornaments, and by eating and drinking from them.
[2] For aruntudaiś MS. No. 1882 has adadanstachcha, No. 2166 has adadattaścha and 3003 adadattuścha. These point I suppose to a reading adadattachcha; which means “not paying what he owed.”
[3] Skṛit. Brahma-Rákshasa.
[4] They had heard Dágineya’s story up to this point from his own lips.
[5] This may be loosely translated “Terror of the gambling saloon.”
[6] See page 323 of this Vol. s. c.
[7] Two of the India Office MSS. and the Sanskrit College MS. have indu for Indra; the other has inmu. I have adopted indu. In śloka 100 for dadate No. 1882 and the Sanskrit College MS. read dadhate, which means that the gods’ possession of wealth and power depends on the will of Śiva. In śloka 89 the Sanskrit College MS. reads ekadá for the unmetrical devatáḥ.
[8] Tryaksha can probably mean “having three dice,” as well as “having three eyes.”
[9] Cp. Vol. II, p. 452.
[10] Upáyau is a misprint for upáyayau as is evident from the MSS.
[11] The three India Office MSS. and the Sanskrit College MS. give dṛishṭi.
[12] i.e., Śiva in this instance.
[13] For the second ditya in śl. 132, b, MSS. Nos. 1882 and 2166 give navya, new.
[14] Gold, diamond, sapphire, ruby and pearl. The Buddhists usually enumerate seven: see Burnouf, Lotus de La Bonne Loi, p. 319.
[15] Cp. the story that begins on page 186 of this volume.
[16] No. 1882 reads snapayata tatkshaṇát at the end of śl. 194, a. It seems to remove a tautology but is unmetrical. “Take us and cause us to bathe.” The Sanskrit MS. had snapayata taṭshanam̱.
[17] I read dhúta for dyúta No. 1882 (the Taylor MS.) and the Sanskrit College MS. have dhúta; No. 3003 has dhuta; the other MS. does not contain the passage.
[18] I read álikhya purusham̱ bhúmau. This is the reading of the Taylor MS. the other has átikhya. The Sanskrit College MS. has álikhya purusham̱.
[19] Both the India Office MSS. in which this passage is found give tatsámantam̱. So Vikramaśakti would himself be a “dependent king.”
[20] Cp. the story of Sunda and Upasunda, Vol. I, p. 108; and Preller, Griechische Mythologie, Vol. I, p. 81, note 1.
[21] For ete manorame No. 3003 and the Sanskrit College MS. have varakáraṇam̱; in order that I might find a husband for them. No. 1882 has váraṇam for káruṇam̱.
[22] For Jayanto MSS. Nos. 1882 and 3003 and the Sanskrit College MS. give hevákí, i. e., “full of longing”.
[23] i. e., conqueror of Indra.
[24] It is just possible that sankhyád ought to be sákshád.
[25] This expression is very similar to that in Tarnanga 120, śl. 80, b, to which Dr. Kern objects.