Then Sunítha called to mind that Suvásakumára, and he came and said to Maya and the others, with the kings; “Súryaprabha has obtained a chariot and all the magic sciences; so why do you even now remain indifferent about conquering your enemies?” When Maya heard that, he said, “Reverend sir, you have spoken rightly, but first let an ambassador be sent, and let policy be employed.” When Maya said this, the hermit’s son said—“So be it! What harm can this do? Let this Prahasta be sent. He is discerning, eloquent, and understands the nature of business and occasions, and he is stern and enduring, he possesses all the qualities of an ambassador.” All approved this speech of his, and after giving Prahasta instructions, they sent him off as ambassador to Śrutaśarman.
When he had gone, Súryaprabha said to all his followers,—“Hear the strange wonderful vision that I have had—I remember, I saw toward the end of last night, that we were all carried away by a great stream of water, and while we were swept away, we kept dancing, we did not sink at all. Then that stream was turned back by a contrary breeze. Then a certain man of fiery brightness drew us out, and threw us into the fire, and we were not burned by the fire. Then a cloud rained a stream of blood, and that blood filled the whole sky, then my sleep came to an end with the night.” When he said this, Suvásakumára said to him, “This dream indicates success preceded by a struggle. The stream of water is battle, it is due to valour that you did not sink but danced, and were carried along by the water; the wind, that turned back the water for you, is some saviour to whom men resort for protection; and the man of fiery brightness, who drew you out of it, is Śiva in bodily form. And that he threw you into the fire, means that you are cast into a great war; and that the clouds arose, that means the returning again of fear; and the rain of a stream of blood, that means the destroying of fear, and the filling of all the quarters with blood, that means great success for you. Now dreams are of many kinds,[4] the rich-sensed, the true-sensed, and the senseless. A dream which quickly reveals its meaning, is called rich-sensed, a dream in which a propitious god gives a command, is called true-sensed, and one which is brought about by deep meditation and anxiety, they call senseless. For a man under the influence of sleep, with mind bewildered by the quality of passion and withdrawn from outward objects, sees a dream on account of various causes. And it depends upon the time, when it is seen, whether it is fulfilled soon or late, but this kind of dream which is seen at the end of the night is quickly fulfilled.[5]” When Súryaprabha and his companions heard this from the hermit’s son, they were much pleased, and rising up they performed the duties of the day.
In the meanwhile Prahasta returned from the court of Śrutaśarman, and, when asked by Maya and the others, he described his adventures. “I went rapidly hence to the city named Trikúṭapatáká, situated on the mountain Trikúṭa, built of gold. And being introduced by the door-keeper, I entered, and beheld Śrutaśarman surrounded by various Vidyádhara kings, by his father Trikúṭasena, and also by Vikramaśakti and Dhurandhara and other heroes, Dámodara among them. And sitting down, I said to Śrutaśarman, ‘I am sent to visit you by the august Súryaprabha: and he commissioned me to give you this command. By the favour of Śiva I have obtained precious sciences, and wives and allies. So come and join my army, together with those chiefs of the sky-goers; I am the slayer of those that oppose, but the saviour of those that bend. And as for your carrying off from her relations the maiden Kámachúḍámaṇi, the daughter of Sunítha, who ought not to be approached, set her at liberty, for that is a deed of shame.’ When I said this they all exclaimed in wrath,—‘Who is he that sends us this haughty command? Let him give commands to mortals, but who is he compared with Vidyádharas? Since he assumes such airs, though he is a miserable mortal, he should be destroyed.’
“When I heard that, I said, ‘What, what? Who is he? Listen, he has been created by Śiva as your future emperor. If he is a mortal, then mortals have attained divinity, and the Vidyádharas have seen the valour of that mortal; moreover, if he comes here, we shall soon see which party will be destroyed.’ When I said this in wrath, that assembly was disturbed. And Śrutaśarman and Dhurandhara rushed forward to slay me. And I said to them—‘Come now, let me see your valour!’ Then Dámodara rose up, and restrained them, exclaiming ‘Peace! an ambassador and a Bráhman must not be slain.’ Then Vikramaśakti said to me—‘Depart, ambassador, for we, like your master, are all created by Śiva. So let him come, and we will see whether we are able to entertain him or not.’ When he said this in a haughty manner, I laughed and said, ‘The swans utter their cries in the lotus-bower and enjoy themselves much, until they see the cloud that comes darkening the heaven.’ After saying this I rose up in a contemptuous manner, left the court, and came here.” When Maya and others heard this from Prahasta, they were pleased. And they all, Súryaprabha and the rest, determined on preparing for battle, and made Prabhása, the impetuous in war, their general. And receiving the command from Suvásakumára, they all prepared that day with strict vows to consecrate themselves for the combat.[6]
And at night, Súryaprabha, as he was lying sleepless, saw a wonderful and beautiful maiden enter the chamber, in which he was occupying a solitary couch in accordance with his vow. She came boldly up to him, who pretended to be asleep, with his ministers sleeping round him, and said to her confidante, who was with her; “If he possesses such glorious beauty, when he is asleep, and all the graceful motion of his body is still, what must it be, my friend, when he is awake? So let be! we must not wake him up. I have gratified the curiosity of my eyes. Why should I fix my heart too fondly on him? For he will have a battle with Śrutaśarman, and who can say what will befall either party in it? For the feast of battle is for consuming the lives of heroes. And should he not be fortunate, we shall have to take some other resolve.[7] And how could one like me captivate the soul of a man who, when roaming in the air, beheld Kámachúḍámaṇi?” When she said this, her confidante answered, “Why do you say this? Why, fair one, is it your duty not to allow your heart to attach itself to him? Why should not he, the sight of whom captivated the heart of Kámachúḍámaṇi, captivate the heart of any other lady, were she even Arundhatí in bodily presence? And do you not know that he will prosper in fight by the force of science? And when he is emperor, you, and Kámachúḍámaṇi, and Suprabhá of the same family, are to be his wives, so say the holy sages, and in these very days he has married Suprabhá. So, how can he be unsuccessful in fight? For the predictions of the sages are never falsified. And will you not captivate the heart of the man, whose heart was captivated by Suprabhá? For you, blameless one, exceed her in beauty. And if you hesitate through regard for your relations, that is not right, for good women have no relations but their husband.” That excellent maiden, when she heard this speech of her confidante’s, said—“You have spoken truth, my friend, I need no other relations. And I know my husband will conquer in fight by his science. He has obtained jewels and sciences, but my mind is grieved because up to the present time he has not obtained the virtuous herbs. Now they are all in a cave of the mountain Chandrapáda. But they are to be obtained by an emperor possessing virtue. So, if he were to go there and procure those mighty drugs, it would be well, for his great struggle is nigh at hand, even to-morrow.” When Súryaprabha heard this, he flung off all his feigned sleep, and rising up, said respectfully to that maiden—“Lovely-eyed one, you have shewn great favour to me, so I will go there, tell me who you are.” When the maiden heard that, she was abashed with shame, and silent, thinking that he had heard all, but her friend said—“This is a maiden named Vilásiní, the daughter of Sumeru, the prince of the Vidyádharas, who was desirous of beholding you.” When her friend said this, Vilásiní said to her, “Come, let us go now,” and went out of the room.
Then Súryaprabha woke up his ministers, Prabhása and the rest, and told them of that method of procuring the drugs, which the lady spoke of. And he sent Prabhása, a fit person to accomplish that, to tell it to Sunítha and Sumeru and Maya. And when they came and approved of it, Súryaprabha, accompanied by his ministers, went with them in the night to the mountain Chandrapáda. And as they were gradually advancing, the Yakshas, Guhyakas, and Kumbháṇḍas, being alarmed, rose up to bar their way, armed with numerous weapons. Some of them Súryaprabha and his friends bewildered with weapons, some they paralysed by science, and at last they reached that mountain Chandrapáda. When they reached the mouth of the cavern in that mountain, the Gaṇas of Śiva prevented them from entering, assuming strange deformed countenances. Then Suvásakumára said to Súryaprabha and the others, “We must not fight with these, for the revered god Śiva might be angry. Let us praise that giver of boons by his eight thousand names, and that will make the Gaṇas[8] favourably disposed to us.” Then they all agreed, and praised Śiva; and the Gaṇas, pleased at hearing their master praised, said to them; “We abandon this cave to you, take its potent simples. But Súryaprabha must not enter it himself; let Prabhása enter it, for it will be easy for him to enter.” They all said “So be it,” and acceded to the advice of the Gaṇas. Then that cave, as soon as Prabhása entered it, though before enveloped in darkness, became irradiated with light. And four very terrible Rákshasas, who were servants there, rose up, and bending before him, said to him “Enter.” Then Prabhása entered, and collected those seven divine herbs, and coming out, gave them all to Súryaprabha. And that moment a voice was heard from heaven, saying, “Súryaprabha, of great power are these seven drugs which you have obtained to-day.” When Súryaprabha and the others heard that, they were delighted, and quickly returned to the dwelling of Sumeru to greet their army. Then Sunítha asked that Suvásakumára; “Hermit, why was Prabhása allowed by the Gaṇas to enter the cave, and not Súryaprabha, and why was he also welcomed by the servants?” When the hermit heard that, he said in the hearing of all, “Listen, I will explain this—Prabhása is a great benefactor to Súryaprabha, being a second self to him, there is no difference between them. Moreover, no one is equal in might and courage to Prabhása, and this cave belongs to him on account of his good deeds in a former life, and listen, I will tell you what sort of a person he was in a former existence.”
Story of the generous Dánava Namuchi.
In old times there was an excellent Dánava named Namuchi, who was devoted to charity and very brave, and did not refuse to give anything to anybody that asked, even if he were his enemy. He practised asceticism as a drinker of smoke for ten thousand years, and obtained as a favour from Brahmá, that he should be proof against iron, stone, and wood. Then he frequently conquered Indra and made him flee, so the ṛishi Kaśyapa entreated him, and made him make peace with the gods. Then the gods and Asuras, as their enmity was at an end, deliberated together, and went to the ocean of milk, and churned it with the mountain Mandara. And as Vishṇu and the other gods received Lakshmí and other things as their shares, so Namuchi gained the horse Uchchhaiḥśravas; and the other gods and Asuras received other various shares, appointed by Brahmá, of the things that rose from the sea, when churned. And the amṛita at last came up at the end of the churning, and the gods stole it, so a quarrel again took place between them and the Asuras. Then, as fast as the gods killed an Asura in their light with them, the horse Uchchhaiḥśravas immediately restored him to life by smelling him. The consequence was that the gods found it impossible to conquer the Daityas and Dánavas. Then Vṛihaspati said in secret to Indra, who was in despair: “There is only one expedient left, adopt it without delay; go to Namuchi yourself, and ask him for that excellent horse, for he will certainly give it to you, though you are his enemy, sooner than mar the glory of open-handedness, which he has been accumulating since his birth.” When the preceptor of the gods said that to him, great Indra went with the gods and craved as a boon that horse Uchchhaiḥśravas from Namuchi. Then the great-hearted Namuchi reflected, “I never turn back a suppliant, so I will not turn back Indra; and how can I, as long as I am Namuchi, refuse to give him the horse? If the glory of generosity, which I have long been acquiring in the worlds, were to wither, what would be the use to me of prosperity, or life?” Accordingly he gave the horse to Indra, although Śukra warned him not to do it. Then Indra, after he had given the horse, lulled him to security, and as he could not be slain by any other weapon, killed him with foam of the Ganges, in which he had placed a thunderbolt. Alas! terrible in the world is the thirst for enjoyment, carried away by which even gods do not shrink from unbecoming and infamous conduct. When Danu, the mother of Namuchi, heard this, being afflicted with grief, she made by virtue of her asceticism a solemn resolve for the allaying of her sorrow, “May that mighty Namuchi be again born in my womb, and may he again become invincible by the gods in battle.” Then he was again conceived in her womb, and born as an Asura composed all of jewels, named Prabala on account of his strength. Then he performed asceticism, and satisfying supplicants even with his life, became successful, and as prince of the Dánavas conquered Indra a hundred times. Then the gods took counsel together, and came to him, and said to him: “By all means give us your body for a human sacrifice.”[9] When he heard that, he gave them his own body, although they were his enemies; noble men do not turn their backs on a suppliant, but bestow on him even their lives. Then that Dánava Prabala was cut to pieces by the gods, and he has been again born in the world of men with the body of Prabhása.
“So Prabhása was first Namuchi, and then he was Prabala, and then he became Prabhása, therefore on account of his merit he is hard for his enemies to conquer. And that cave of herbs, which belonged to that Prabala, is for that reason the property of Prabhása, and is at his command with its servants. And below it there is in Pátála[10] the mansion of Prabala, and in it there are his twelve head-wives beautifully adorned, and various jewels, and many kinds of weapons, and a wishing-stone, and a hundred thousand warriors, and also horses. This all belongs to Prabhása, and was acquired by him in a former life. Such a hero is Prabhása; in him nothing is wonderful.” When they heard this from the hermit’s son, Súryaprabha and his followers, with Maya and Prabhása, went immediately to that cavern belonging to Prabhása, that led down to Pátála, for the purpose of securing the jewels. Prabhása alone went in by that entrance, and secured his former wives, and the wishing-stone, and the horses, and the Asura warriors, and coming out again with all his wealth, he gave great satisfaction to Súryaprabha. Then that Súryaprabha, having quickly obtained what he wished, returned to his own camp with Maya and Sunítha and Prabhása, followed by Sumeru and the other kings and the ministers. There, after the Asuras and kings and others had gone to their own quarters, he again was consecrated for the fight, restraining his passions, and spent the rest of the night on a bed of kuśa grass.