When king Naraváhanadatta heard this sincere speech of his father the king of Vatsa, he quickly summoned Devamáya the Vidyádhara prince, and said to him in a voice half-choked with a weight of tears, “My father is returning to his own capital with my mothers, and his ministers, and the rest of his train, so send on in front of him a full thousand bháras[16] of gold and jewels, and employ a thousand Vidyádhara serfs to carry it.” When Devamáya had received this order given in kind tones by his master, he bowed and said, “Bestower of honour, I will go in person with my attendants to Kauśámbí to perform this duty.” Then the emperor sent Váyupatha and Devamáya to attend on their journey his father and his followers, whom he honoured with presents of raiment and ornaments. Then the king of Vatsa and his suite mounted a heavenly chariot, and he went to his own city, after making his son, who followed him a long way, turn back. And queen Vásavadattá, whose longing regret rose at that moment with hundred-fold force, turned back her dutiful son with tears, and looking back at him, with difficulty tore herself away. And Naraváhanadatta, who, accompanied by his ministers, had followed his parents and elders, returned to that mountain of Ṛishabha with his eyes blinded with tears. There that emperor remained with his ministers, Gomukha and the rest, who had grown up with him from his youth, and with hosts of Vidyádhara kings, with his wives, and with Madanamanchuká at his side, in the perpetual enjoyment of heavenly pleasures, and he was ever free from satiety.
[1] Or adorned with Vishṇu’s Lakshmí. Here we have a pun, as she sprang from the sea.
[2] Herein he shewed himself wiser than king Mándhátar the hero of the first tale in Ralston’s Tibetan tales. He connects it with No. 19 in Grimm’s collection, and many other European stories. It is probable that the story of Naraváhanadatta’s conquests is only another form of the tale of Mándhátar.
[3] Of course in the original the word expresses the idea of sprinkling with water.
[4] It may possibly mean, “land of the Siddhas”. In Chapter 107 the Siddhas are mentioned as directing Naraváhanadatta’s devotions on their holy mountain.
[5] See Vol. I, p 305.
[6] I read vairamalam̱. The reading in Brockhaus’s text is a misprint.
[7] Cp. Holinshed’s account of Richard II’s coronation. “The Archbishop, having stripped him, first anointed his hands, after his head, breast, shoulders, and the joints of his arms, with the sacred oil, saying certain prayers, and in the meanwhile did the choir sing the anthem, beginning ‘Unxerunt regem Salomonem.’ The above quotation comes from the Clarendon Press Edition of King Richard II, p. 137, sub calcem.
[8] I read vṛitam which appears to be the reading of the three India Office MSS. and of the Sanskrit College MS. It is clear enough in No. 2166. In śloka 85 I think that the reading of MS. No. 3003 náaṛityatkevalam̱ yávad vátoddhútalatá api must be something near the truth, as yával in Brockhaus’s text gives no meaning. (The Sanskrit College MS. gives Anṛityannaiva vátena dhutá yával latá api.) Of course the plural must be substituted for the singular. I have translated accordingly. Two MSS. have valgad for vallad in śl. 87.