Hariśchandra. All my misfortunes are of little consequence, since thou, O God of gods, hast deigned to favour me with thy divine presence. No longer care I for kingdom, or power, or glory. I value not children, or wives, or relations. To thy service, to thy worship, to the redemption of my erring soul, I devote myself uninterruptedly hereafter. Let me not become the sport of men. The slave of a Pariah cannot become a king; the slave-girl of a Bráhman cannot become a queen. When once the milk has been drawn from the udder of a cow nothing can restore the self-same milk to it. Our degradation, O God, is now beyond redemption.
Viswámitra. I pray, O Siva, that thou wouldst pardon my folly. Anxious to gain the wager laid by me before the gods, I have most mercilessly tormented this virtuous king; yet he has proved himself the most truthful of all earthly sovereigns, triumphing victoriously over me and my efforts to divert him from his constancy. Hariśchandra, king of kings! I crave your forgiveness.
Verakvoo (throwing off his disguise). King Hariśchandra, think not that I am a Pariah, for you behold in me even Yáma, the God of Death.
Kalakanda (Chandravatí’s cruel master, throwing off his disguise). Queen! rest not in the belief that you were the slave of a Bráhman. He to whom you devoted yourself am even I—the God of Fire, Agni.
Vasishtha. Hariśchandra, no disgrace attaches to thee nor to the Solar race, of which thou art the incomparable gem. Even this cemetery is in reality no cemetery: see! the illusion lasts not, and thou beholdest here a holy grove the abode of hermits and ascetics. Like the gold which has passed through successive crucibles, devoid of all impurities, thou, O King of Ayòdiah, shinest in greater splendour than even yon god of light now rising to our view on the orient hills. (It is morning.)
Siva. Hariśchandra, let not the world learn that Virtue is vanquished, and that its enemy, Vice, has become the victor. Go, mount yon throne again—proclaim to all that we, the gods, are the guardians of the good and the true. Indra! chief of the gods, accompany this sovereign with all your retinue, and recrown him emperor of Ayòdiah. May his reign be long—may all bliss await him in the other world!
The plot of this drama has probably done as much and as various duty as any in the world. It has spread like a spiritual banyan, whose branches, taking root, have swelled to such size that it is difficult now to say which is the original trunk. It may even be that the only root they all had in common is an invisible one in the human heart, developed in its necessary struggles amid nature after the pure and perfect life.
But neither in the Book of Job, which we are yet to consider, nor in any other variation of the theme, does it rise so high as in this drama of Hariśchandra. In Job it represents man loyal to his deity amid the terrible afflictions which that deity permits; but in Hariśchandra it shows man loyal to a moral principle even against divine orders to the contrary. Despite the hand of the licenser, and the priestly manipulations, visible here and there in it—especially towards the close—sacerdotalism stands confronted by its reaction at last, and receives its sentence in the joy with which the Hindu sees the potent Rishis with all their pretentious ‘merits,’ and the gods themselves, kneeling at the feet of the man who stands by Truth.
It is amusing to find the wincings of the priests through many centuries embodied in a legend about Hariśchandra after he went to heaven. It is related that he was induced by Nárada to relate his actions with such unbecoming pride that he was lowered from Svarga (heaven) one stage after each sentence; but having stopped in time, and paid homage to the gods, he was placed with his capital in mid-air, where eyes sacerdotally actinised may still see the aerial city at certain times. The doctrine of ‘merits’ will no doubt be able for some time yet to charge ‘good deeds’ with their own sin—pride; but, after all, the priest must follow the people far enough to confess that one must look upward to find the martyr of Truth. In what direction one must look to find his accuser requires no further intimation than the popular legend of Viswámitra.