And what, of
happiness?
Universal Anthology - v01
"
Saying this, Yama by main force pulled out of the body of Satyavan a person of the measure of a thumb, bound in noose and completely under subjection. And when Satyavan's life had thus been taken out, the body, deprived of breath, and shorn of luster, and destitute of motion, became unsightly to behold. And binding Satyavan's vital essence, Yama proceeded in a southerly direction. Thereupon, with heart overwhelmed with grief, the exalted Savitri, ever devoted to her lord and crowned with success in respect of her vows, began to follow Yama. And at this Yama said : —
" Desist, O Savitri ! Go back and perform the funeral obsequies of thy lord ! Thou art freed from all thy obligations to thy lord. Thou hast come as far as it is possible to come. "
Savitri replied : —
" Whither my husband is being carried, or whither he goeth of his own accord, I will follow him thither. This is the eternal custom. By virtue of my asceticism, of my regard for my superiors, of my affection for my lord, of my observance of vows, as well as of thy favor, my course is unimpeded. It
218 LOVE STRONGER THAN DEATH.
hath been declared by wise men endued with true knowledge that by walking only seven paces with another, one contracteth
a friendship with one's companion. Keeping that friendship which I have contracted with thee in view, I shall speak to thee something. Do thou listen to it. They that have not their souls under control acquire no merit by leading the four suc cessive modes of life ; namely, celibacy with study, domesticity, retirement into the woods, and renunciation of the world. That which is called religious merit is said to consist of true knowledge. The wise, therefore, have declared religious merit to be the foremost of all things, and not the passage through the four successive modes. By practicing the duties of one of these modes (domesticity) agreeably to the directions of the wise, we (my husband and I) have attained to true merit ; and therefore we do not desire the mode of celibacy with study or the mode of renunciation. It is for this again that the wise have declared religious merit to be the foremost of all things. "
Hearing these words of her, Yama said : —
" Do thou desist !
thine, couched in proper letters and accents, and based on reason. Do thou ask for a boon. Except the life of thy hus band, O thou of faultless features, I will bestow on thee any boon thou mayest solicit ! "
" Deprived of his kingdom and bereft also of sight, my father-in-law leadeth a life of retirement in our sylvan asylum. Let that king through thy favor attain "his eyesight, and become strong like either fire or the sun !
Yama said : —
" O thou of faultless features, I grant thee this boon ! It will even be as thou hast said ! It seems that thou art fatigued with thy journey. Do thou desist, and return ! Suffer not thyself to be weary any longer ! "
Savitri said : —
Hearing these words, Savitri said : —
I have been pleased with these words of
"What weariness can I feel in presence of my husband? The lot that is my husband's is certainly mine also. Whither thou carriest my husband, thither also will I repair ! O chief of the celestials, do thou again listen to me ! Even a single interview with the pious is highly desirable ; friendship with them is still more so. And intercourse with the virtuous can never be fruitless. " Therefore one should live in the company of the righteous !
LOVE STRONGER THAN DEATH. 219
Yama said : —
"These words thou hast spoken are fraught with useful instruction, delight the heart, and enhance the wisdom of even the learned. Therefore, O lady, solicit thou a second boon — except the life of Satyavan ! "
Savitri said : —
" Some time before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom ! And may that superior of mine never renounce his duties ! Even this is the second boon that I solicit ! "
Then Yama said : —
"The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king, have I fulfilled thy desire. Do thou now desist ! Return ! Do not take any further trouble ! "
Savitri said : —
" Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama (one that decrees) ! Do thou listen to the words that I say. The eternal duty of the good towards all crea tures is never to injure them in thought, word, or deed, but to bear them love and to give them their due. As regards this world, everything here is like this husband of mine. Men are destitute of both devotion and skill. The good, how ever, show mercy to even their foes when these seek their protection. " —
Yama said :
" As water to the thirsty soul, so are these words uttered by thee to me ! Therefore do thou, O fair lady, if thou wilt, once again ask for any boon, except Satyavan's life ! "
" That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee ! "
Yama said : —
" Thy sire, O auspicious lady, shall obtain a hundred illus trious sons, who will perpetuate and increase their father's race ! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist ! Thou hast come far enough. "
Savitri said : —
" Staying by the side of my husband, I am not conscious
At these words Savitri replied : —
220 LOVE STRONGER THAN DEATH.
of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way off. Do thou again, as thou goest on, listen to the words I shall presently utter ! Thou art the powerful son of Vivaswat. It is for this that thou art called 'Vaivaswat' by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been desig nated ' the lord of justice. ' One reposeth not, even in one's own self, the confidence that one doth in the righteous. Therefore every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous. " —
And hearing these words, Yama said :
"The words that thou utterest, O fair lady, I have not
heard from any one save thee !
speech of thine. Except the life of Satyavan, solicit thou there fore a fourth boon, and then go thy way. "
" Born of me and of Satyavan's loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race ! Even that is the fourth boon I would beg of thee ! "
" Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess and causing thee great delight. O daughter of a king, let no more weariness be thine ! Do thou desist ! Thou hast already come too far ! "
" They that are righteous always practice eternal morality ! And the communion of the pious with the pious is never fruit less ! Nor is there any danger to the pious from those that are pious. And, verily, it is the righteous who by their truth make the sun move in the heavens. And it is the righteous that sup port the earth by their austerities. And, O king, it is the righteous upon whom both the past and the future depend! Therefore they that are righteous are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return. A good office is never thrown away on the good and virtuous. Neither interest nor dignity suffereth any injury by such an act. And since such conduct ever adheres to
I am highly pleased with this
Savitri then said : —
Hearing these words of hers, Yama replied : —
Thus addressed, Savitri said : —
LOVE STRONGER THAN DEATH. 221
the righteous, the righteous often become the protectors of all! "
" The more thou utterest such speeches that are pregnant with great import, full of honeyed phrases, instinct with moral ity, and agreeable to the mind, the more is the respect that I feel for thee ! O thou that art devoted to thy lord, ask for some incomparable boon ! "
Hearing these words of hers, Yama replied : —
Thus addressed, Savitri said : —
" O bestower of honors, the boon thou hast already given me is incapable of accomplishment without my husband. There fore, among other boons I ask for this, may this Satyavan be restored to life ! Deprived of my husband, I am as one dead ! Without my husband I do not wish for happiness. Without my husband I do not wish for heaven itself. Without my hus band I do not wish for prosperity. Without my husband I can not make up my mind to live. Thou thyself hast bestowed on me the boon, namely, of a century of sons ; yet thou takest away my husband !
restored to life, for by that thy words will be made true. "
" Thus, O auspicious and chaste lady, is thy husband freed by me! Thou wilt be free to take him back, released from disease. And he will attain to success ! And, along with thee, he will attain a life of four hundred years. And, celebrating sacrifices with due rites, he will achieve great fame in the world. And upon thee Satyavan will also beget a century of sons. And these Kshatriyas with their sons and grandsons will all be kings, and will always be famous in connection with thy name. And thy father also will beget a hundred sons on thy mother Malavi. And under the name of the 'Malavas,' thy Kshatriya brothers, resembling the celestials, will be widely known along with their sons and daughters ! "
And having bestowed these boons on Savitri and having thus made her desist, the lord of the Pitris went to his own abode. And having obtained her lord, Savitri, after Yama had gone away, went back to the spot where her husband's ash- colored corpse lay. And seeing her lord on the ground, she approached him, and taking hold of him, she placed his head on her lap and herself sat down on the ground. Then Satyavan
I ask for this boon : may Satyavan be
Thereupon, saying " So be it" Yama, the dispenser of justice, untied his noose, and with cheerful heart said these words to Savitri : —
222 A HINDOO CATECHISM.
regained his consciousness, and, affectionately eying Savitri again and again, like one come home after a sojourn in a strange land, he addressed her thus : —
"Alas! I have slept long! Wherefore didst thou not wake me ? And where is that same sable person that was dragging me away ? "
At these words of his, Savitri said : —
" Thou hast, O bull among men, slept long on my lap ! That restrainer of creatures, the worshipful Yama, hath gone away. Thou art refreshed, O blessed one, and sleep hath for saken thee, O son of a king !
Behold, the night is deep ! "
And, having regained consciousness, Satyavan rose up like one who had enjoyed a sweet sleep.
A HINDOO CATECHISM.
King Yudhisthira answers the Yaksha's Questions. (From the Mahabharata : translated by Protap Chandra Roy. )
If thou art able, rise thou up !
The Yaksha — What exalteth the unpurified soul ? What are those that keep company with the soul during its process of purification ? Who lead the soul to its state of rest ? On what is the soul established ?
Yudhisthira — 1. Self-knowledge. 2. Self-restraint, and other qualities of a godlike nature. 3. Rectitude, morality, and religious observances. 4. The soul is established on truth, or pure knowledge.
The Yaksha — By what doth one become learned? By what doth he attain what is very great ? How can one have a second ? And, O king, how can one acquire intelligence ?
Yudhisthira — It is by the study of the Srutis that a person becometh learned. It is by ascetic austerities that one acquireth what is very great. It is by intelligence that a person acquireth a second. And it is by serving the old that one becometh wise.
The Yaksha — What is of the foremost value to those that cultivate? What of the foremost value to those that sow? What of the foremost value to those that wish prosperity in
A HINDOO CATECHISM. 223
this world? And what of the foremost value to those that
bring forth? — Tudhisthira
That which is of the foremost value to those that cultivate is rain. That of the foremost value to those that sow is seed. That of the foremost value to those that bring forth
is offspring. The Yaksha
—
senses, endued with intelligence, regarded by the world and liked by all beings, doth not yet live, though breathing?
What person, enjoying all the objects of the
Yudhisthira — He that doth not offer anything to these five, namely, gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.
Yudhisthira — The mother is weightier than the earth. The father is higher than the heavens. The mind is fleeter than the wind. And our thoughts are more numerous than grass.
The Yaksha — What is that which doth not close its eyes while asleep ? What is that which doth not move after birth ? What is that which is without heart ? And what is that which swells with its own impetus ?
Yudhisthira — A fish doth not close its eyes while asleep. An egg doth not move after birth. A stone is without heart. And a river swelleth with its own impetus.
The Yaksha — What is weightier than the earth itself? What is higher than the heavens ? What is fleeter than the wind ? And what is more numerous than the grass ?
The Yaksha — Who is the friend of the householder? Who is the friend of the exile ? Who is the friend of him that ails? And who is the friend of one about to die?
Yudhisthira —The friend of the householder is his wife. The friend of the exile in a distant land is his companion. The friend of him that ails is the physician. And the friend of him about to die is charity.
The Yaksha — What is that which sojourneth alone? What is that which is reborn after its birth ? What is the remedy against cold ? And what is the largest field ?
Yudhisthira — The sun sojourneth alone. The moon takes birth anew. Fire is the remedy against cold. And the earth is the largest field.
The Yaksha — What is the highest refuge of virtue ? What, of fame? What, of heaven?
And what, of happiness?
Yudhisthira — Liberality is the highest refuge of virtue. Gift, of fame; truth, of heaven; and good behavior, of happiness.
224 A HINDOO CATECHISM.
The Yaksha — What is the soul of man ? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge ?
Yudhisthira — The son is a man's soul. The wife is the friend bestowed on man by the gods. The clouds are his chief support. And gift is the chief refuge.
The Yaksha — What is the best of all laudable things? What is the most valuable of all possessions? What is the best of all gains? And what is the best of all kinds of happiness ? —
The Yaksha — What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which, if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?
Yudhisthira — The highest of duties is to refrain from injuries. The rites ordained in the three Vedas always bear fruit. The mind, if controlled, leadeth to no regret. And alliance with the good never breaketh.
The Yaksha — What is that which, if renounced, maketh one agreeable ? What is that which, if renounced, leadeth to no regret ? What is that which, if renounced, maketh one wealthy ? And what is that which, if renounced, maketh one happy ?
Yudhisthira — Pride, if renounced, maketh one agreeable. Wrath, if renounced, leadeth to no regret. Desire, if renounced, maketh one wealthy. And avarice, if renounced, maketh one happy.
The Yaksha — What has been said to be the sign of asceti cism? What is true restraint? What constitutes forgiveness? And what is shame?
Yudhisthira — Staying in one's own religion is asceticism. The restraint of the mind is of all restraints the true one. For giveness consists in enduring enmity. And shame is withdraw ing from all unworthy acts.
The best of all laudable things is skill. The
Yudhisthira
best of all possessions is knowledge. The best of all gains is health. And the best of all kinds of happiness is contentment.
The Yaksha — What, O king, is said to be knowledge? What, tranquillity ? What constitutes mercy ? And what hath been called simplicity?
Yudhisthira — True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.
A HINDOO CATECHISM. 225
The Yaksha — What enemy is invincible? What consti tutes an incurable disease for man? What sort of man is called honest, and what dishonest?
Yudhisthira — Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest that is unmerciful.
The Yaksha — What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief ?
Yudhisthira — True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or a sufferer in life. Idleness consists in not discharging one's duties. And ignorance is grief.
The Yaksha — What hath steadiness been said to be ? And what patience ? What also is a real bath ? And what is
charity ? — Yudhisthira
Steadiness consists in one's staying in one's own religion. True patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all
impurities. And charity consists in protecting all creatures. The Yaksha — What man should be regarded as learned,
and who should be called an atheist ? Who is also to be called ignorant ? What is called desire, and what are the sources of desire ? And what is envy ?
Yudhisthira — He is to be called learned who knoweth his duties. An atheist is he who is ignorant, and he who is igno rant is an atheist. Desire is due to objects of possession. And envy is nothing else than grief of heart.
The Yaksha — What is pride, and what hypocrisy ? What is the grace of the gods, and what is wickedness ?
Yudhisthira — Stolid ignorance is pride ; the setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts ; and wickedness consists in speaking ill of others. —
Yudhisthira When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together. The Yaksha — O bull of the Bharata race, who is he that is
condemned to everlasting hell ?
Yudhisthira — He that summoneth a poor Brahmana, prom~
Virtue, profit, and desire are opposed to one
The Yaksha
another. How could things thus antagonistic to one another exist together ? —
226 A HINDOO CATECHISM.
ising to make him a gift, and then tells him that he hath noth ing to give, goeth to everlasting hell. He also must go to everlasting hell who imputes falsehood to the Vedas, the Scriptures, the Brahmanas, the gods, and the ceremonies in honor of the Pitris. He also goeth to everlasting hell who, though in possession of wealth, never giveth away nor enjoyeth himself, from avarice, saying he hath none.
The Yaksha — By what, O king, — birth, behavior, study, or learning, — doth a person become a Brahmana ? Tell us with certitude !
Yudhhthira — Listen, O Yaksha ! It is neither birth nor study nor learning that is the cause of Brahmanhood. With out doubt, it is behavior that constitutes it. One's behavior should always be well guarded, especially by a Brahmana. He who maintains his conduct unimpaired is never impaired him self. He, however, whose conduct is lost is lost himself. Pro fessors and pupils, — all who study the Scriptures, in fact, — if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch, scarcely distinguishable from a Sudra, if his conduct be not correct. He only who performeth the Agni-Votra and hath his senses under control is called a Brahmana. —
The Yaksha — Who is truly happy ? What is most wonder ful? What is the path? And what is the news ?
Yudhisthira — A man who cooketh in his own house scanty vegetables on the fifth or the sixth day, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless beings are going to the abode of Yama (the god of death), yet those that remain behind believe themselves to be immortal. What can be more wonderful than this ? Argu ment leads to no certain conclusion ; the Crutis are different
What doth one gain that speaketh agreeably?
The Yaksha
What doth he gain that always acteth with judgment ? What doth he gain that hath many friends? And what he that is devoted to virtue ?
Yudhisthira — He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth what ever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state in the next world.
HINDOO APOLOGUES. 227
from one another ; there is not even one Rishi whose opinion can be accepted as infallible ; the truth about religion and duty is hid in caves : therefore, that alone is the path along which the great have trod. This world, full of ignorance, is like a pan. The sun is fire ; the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook, that with such aids is cooking all creatures in that pan : this is the news.
The Yaksha — Thou hast, O represser of foes, truly an swered all my questions ! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.
Yudhisthira — The report of one's good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person called a man. And that person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.
HINDOO APOLOGUES.
(From "Tales of the Punjab," edited by Flora Annie Steel. ) The Jackal and the Iguana.
One moonlight night, a miserable, half-starved jackal, skulk ing through the village, found a worn-out pair of shoes in the gutter. They were too tough for him to eat, so, determined to make some use of them, he strung them to his ears like ear rings, and, going down to the edge of the pond, gathered all the old bones he could find together, and built a platform with them, plastering it over with mud.
On this he sat in a dignified attitude, and when any ani mal came to the pond to drink, he cried out in a loud voice : " Hi ! stop ! You must not taste a drop till you have done homage to me. So repeat these verses, which I have composed in honor of the occasion, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold! "
Now, as most of the animals were very thirsty, and in a great hurry to drink, they did not care to dispute the matter, but gabbled off the words without a second thought. Even the royal tiger, treating it as a jest, repeated the jackal's rhyme, in consequence of which the latter became quite cock-a-hoop,
228 HINDOO APOLOGUES.
and really began to believe he was a personage of great importance.
By and by an iguana, or big lizard, came waddling and wheezing down to the water, looking for all the world like a baby alligator. "
" Hi ! you there ! sang out the jackal : " you mustn't drink until you have said, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold ! "
" Pouf ! pouf ! pouf ! " gasped the iguana. " Mercy on us, how dry my throat is ! Mightn't I have just a wee sip of water first? and then I could do justice to your admirable lines; at present I am as hoarse as a crow ! "
" By all means ! " replied the jackal, with a gratified smirk. " I flatter myself the verses are good, especially when well recited. "
So the iguana, nose down into the water, drank away, until the jackal began to think he would never leave off, and was quite taken aback when he finally came to an end of his draught, and began to move away.
" Hi"! hi ! " cried the jackal, recovering his presence of mind ; stop a bit and say, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold! "
" Dear me ! " replied the iguana, politely, " I was very nearly forgetting ! Let me see — I must try my voice first — do, re, me, fa, sol, la, si, — that is right ! Now, how does it
run? "" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold ! "
repeated the jackal, not observing that the lizard was carefully edging farther and farther away. I think I could say
" Exactly so," returned the iguana ; "
that ! " Whereupon he sang out at the top of his voice, —
" Bones make up his dais, with mud it's plastered o'er, " Old shoes are his ear drops : a jackal, nothing more !
And turning round, he bolted for his hole as hard as he could.
HINDOO APOLOGUES.
229
The jackal could scarcely believe his ears, and sat dumb with astonishment. Then, rage lending him wings, he flew after the lizard, who, despite his short legs and scanty breath, put his best foot foremost, and scuttled away at a great rate.
It was a near race, however, for just as he popped into his hole the jackal caught him by the tail and held on. Then it was a case of " pull butcher, pull baker," until the lizard made certain his tail must come off, and the jackal felt as if his front teeth would come out. Still not an inch did either budge, one way or the other, and there they might have remained till the present day had not the iguana called out, in his sweetest tones : " Friend, I give in ! Just leave hold of my tail, will you ? Then I can turn round and come out. "
Whereupon the jackal let go, and the tail disappeared up the hole in a twinkling ; while all the reward the jackal got for digging away until his nails were nearly worn out was hearing the iguana sing softly, —
" Bones make up his dais, with mud it's plastered o'er, " Old shoes are his ear drops : a jackal, nothing more !
The Jackal and the Partridge.
A Jackal and a Partridge swore eternal friendship ; but the Jackal was very exacting and jealous. " You don't do half as much for me as Ido for you," he used to say, "and yet you talk a great deal of your friendship. Now my idea of a friend is one who is able to make me laugh or cry, give me a good meal, or save my life if need be. You couldn't do that ! "
" Let us see," answered the Partridge ; " follow me at a little distance, and if I don't make you laugh soon you may eat me ! "
So she flew on till she met two travelers trudging along, one behind the other. They were both footsore and weary, and the first carried his bundle on a stick over his shoulder, while the second had his shoes in his hand.
Lightly as a feather the Partridge settled on the first trav eler's stick. He, none the wiser, trudged on ; but the second traveler, seeing the bird sitting so tamely just in front of his nose, said to himself, " What a chance for a supper ! " and immediately flung his shoes at it, they being ready to hand. Whereupon the Partridge flew away, and the shoes knocked off the first traveler's turban.
230
HINDOO APOLOGUES.
" What a plague do you mean ? " cried he, angrily turning on his companion. "Why did you throw your shoes at my
head? " " " Brother !
replied the other, mildly, " do not be vexed. I didn't throw them at you, but at a Partridge that was sitting
on your stick. " " "On my stick !
Saying this, Yama by main force pulled out of the body of Satyavan a person of the measure of a thumb, bound in noose and completely under subjection. And when Satyavan's life had thus been taken out, the body, deprived of breath, and shorn of luster, and destitute of motion, became unsightly to behold. And binding Satyavan's vital essence, Yama proceeded in a southerly direction. Thereupon, with heart overwhelmed with grief, the exalted Savitri, ever devoted to her lord and crowned with success in respect of her vows, began to follow Yama. And at this Yama said : —
" Desist, O Savitri ! Go back and perform the funeral obsequies of thy lord ! Thou art freed from all thy obligations to thy lord. Thou hast come as far as it is possible to come. "
Savitri replied : —
" Whither my husband is being carried, or whither he goeth of his own accord, I will follow him thither. This is the eternal custom. By virtue of my asceticism, of my regard for my superiors, of my affection for my lord, of my observance of vows, as well as of thy favor, my course is unimpeded. It
218 LOVE STRONGER THAN DEATH.
hath been declared by wise men endued with true knowledge that by walking only seven paces with another, one contracteth
a friendship with one's companion. Keeping that friendship which I have contracted with thee in view, I shall speak to thee something. Do thou listen to it. They that have not their souls under control acquire no merit by leading the four suc cessive modes of life ; namely, celibacy with study, domesticity, retirement into the woods, and renunciation of the world. That which is called religious merit is said to consist of true knowledge. The wise, therefore, have declared religious merit to be the foremost of all things, and not the passage through the four successive modes. By practicing the duties of one of these modes (domesticity) agreeably to the directions of the wise, we (my husband and I) have attained to true merit ; and therefore we do not desire the mode of celibacy with study or the mode of renunciation. It is for this again that the wise have declared religious merit to be the foremost of all things. "
Hearing these words of her, Yama said : —
" Do thou desist !
thine, couched in proper letters and accents, and based on reason. Do thou ask for a boon. Except the life of thy hus band, O thou of faultless features, I will bestow on thee any boon thou mayest solicit ! "
" Deprived of his kingdom and bereft also of sight, my father-in-law leadeth a life of retirement in our sylvan asylum. Let that king through thy favor attain "his eyesight, and become strong like either fire or the sun !
Yama said : —
" O thou of faultless features, I grant thee this boon ! It will even be as thou hast said ! It seems that thou art fatigued with thy journey. Do thou desist, and return ! Suffer not thyself to be weary any longer ! "
Savitri said : —
Hearing these words, Savitri said : —
I have been pleased with these words of
"What weariness can I feel in presence of my husband? The lot that is my husband's is certainly mine also. Whither thou carriest my husband, thither also will I repair ! O chief of the celestials, do thou again listen to me ! Even a single interview with the pious is highly desirable ; friendship with them is still more so. And intercourse with the virtuous can never be fruitless. " Therefore one should live in the company of the righteous !
LOVE STRONGER THAN DEATH. 219
Yama said : —
"These words thou hast spoken are fraught with useful instruction, delight the heart, and enhance the wisdom of even the learned. Therefore, O lady, solicit thou a second boon — except the life of Satyavan ! "
Savitri said : —
" Some time before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom ! And may that superior of mine never renounce his duties ! Even this is the second boon that I solicit ! "
Then Yama said : —
"The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king, have I fulfilled thy desire. Do thou now desist ! Return ! Do not take any further trouble ! "
Savitri said : —
" Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama (one that decrees) ! Do thou listen to the words that I say. The eternal duty of the good towards all crea tures is never to injure them in thought, word, or deed, but to bear them love and to give them their due. As regards this world, everything here is like this husband of mine. Men are destitute of both devotion and skill. The good, how ever, show mercy to even their foes when these seek their protection. " —
Yama said :
" As water to the thirsty soul, so are these words uttered by thee to me ! Therefore do thou, O fair lady, if thou wilt, once again ask for any boon, except Satyavan's life ! "
" That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee ! "
Yama said : —
" Thy sire, O auspicious lady, shall obtain a hundred illus trious sons, who will perpetuate and increase their father's race ! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist ! Thou hast come far enough. "
Savitri said : —
" Staying by the side of my husband, I am not conscious
At these words Savitri replied : —
220 LOVE STRONGER THAN DEATH.
of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way off. Do thou again, as thou goest on, listen to the words I shall presently utter ! Thou art the powerful son of Vivaswat. It is for this that thou art called 'Vaivaswat' by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been desig nated ' the lord of justice. ' One reposeth not, even in one's own self, the confidence that one doth in the righteous. Therefore every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous. " —
And hearing these words, Yama said :
"The words that thou utterest, O fair lady, I have not
heard from any one save thee !
speech of thine. Except the life of Satyavan, solicit thou there fore a fourth boon, and then go thy way. "
" Born of me and of Satyavan's loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race ! Even that is the fourth boon I would beg of thee ! "
" Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess and causing thee great delight. O daughter of a king, let no more weariness be thine ! Do thou desist ! Thou hast already come too far ! "
" They that are righteous always practice eternal morality ! And the communion of the pious with the pious is never fruit less ! Nor is there any danger to the pious from those that are pious. And, verily, it is the righteous who by their truth make the sun move in the heavens. And it is the righteous that sup port the earth by their austerities. And, O king, it is the righteous upon whom both the past and the future depend! Therefore they that are righteous are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return. A good office is never thrown away on the good and virtuous. Neither interest nor dignity suffereth any injury by such an act. And since such conduct ever adheres to
I am highly pleased with this
Savitri then said : —
Hearing these words of hers, Yama replied : —
Thus addressed, Savitri said : —
LOVE STRONGER THAN DEATH. 221
the righteous, the righteous often become the protectors of all! "
" The more thou utterest such speeches that are pregnant with great import, full of honeyed phrases, instinct with moral ity, and agreeable to the mind, the more is the respect that I feel for thee ! O thou that art devoted to thy lord, ask for some incomparable boon ! "
Hearing these words of hers, Yama replied : —
Thus addressed, Savitri said : —
" O bestower of honors, the boon thou hast already given me is incapable of accomplishment without my husband. There fore, among other boons I ask for this, may this Satyavan be restored to life ! Deprived of my husband, I am as one dead ! Without my husband I do not wish for happiness. Without my husband I do not wish for heaven itself. Without my hus band I do not wish for prosperity. Without my husband I can not make up my mind to live. Thou thyself hast bestowed on me the boon, namely, of a century of sons ; yet thou takest away my husband !
restored to life, for by that thy words will be made true. "
" Thus, O auspicious and chaste lady, is thy husband freed by me! Thou wilt be free to take him back, released from disease. And he will attain to success ! And, along with thee, he will attain a life of four hundred years. And, celebrating sacrifices with due rites, he will achieve great fame in the world. And upon thee Satyavan will also beget a century of sons. And these Kshatriyas with their sons and grandsons will all be kings, and will always be famous in connection with thy name. And thy father also will beget a hundred sons on thy mother Malavi. And under the name of the 'Malavas,' thy Kshatriya brothers, resembling the celestials, will be widely known along with their sons and daughters ! "
And having bestowed these boons on Savitri and having thus made her desist, the lord of the Pitris went to his own abode. And having obtained her lord, Savitri, after Yama had gone away, went back to the spot where her husband's ash- colored corpse lay. And seeing her lord on the ground, she approached him, and taking hold of him, she placed his head on her lap and herself sat down on the ground. Then Satyavan
I ask for this boon : may Satyavan be
Thereupon, saying " So be it" Yama, the dispenser of justice, untied his noose, and with cheerful heart said these words to Savitri : —
222 A HINDOO CATECHISM.
regained his consciousness, and, affectionately eying Savitri again and again, like one come home after a sojourn in a strange land, he addressed her thus : —
"Alas! I have slept long! Wherefore didst thou not wake me ? And where is that same sable person that was dragging me away ? "
At these words of his, Savitri said : —
" Thou hast, O bull among men, slept long on my lap ! That restrainer of creatures, the worshipful Yama, hath gone away. Thou art refreshed, O blessed one, and sleep hath for saken thee, O son of a king !
Behold, the night is deep ! "
And, having regained consciousness, Satyavan rose up like one who had enjoyed a sweet sleep.
A HINDOO CATECHISM.
King Yudhisthira answers the Yaksha's Questions. (From the Mahabharata : translated by Protap Chandra Roy. )
If thou art able, rise thou up !
The Yaksha — What exalteth the unpurified soul ? What are those that keep company with the soul during its process of purification ? Who lead the soul to its state of rest ? On what is the soul established ?
Yudhisthira — 1. Self-knowledge. 2. Self-restraint, and other qualities of a godlike nature. 3. Rectitude, morality, and religious observances. 4. The soul is established on truth, or pure knowledge.
The Yaksha — By what doth one become learned? By what doth he attain what is very great ? How can one have a second ? And, O king, how can one acquire intelligence ?
Yudhisthira — It is by the study of the Srutis that a person becometh learned. It is by ascetic austerities that one acquireth what is very great. It is by intelligence that a person acquireth a second. And it is by serving the old that one becometh wise.
The Yaksha — What is of the foremost value to those that cultivate? What of the foremost value to those that sow? What of the foremost value to those that wish prosperity in
A HINDOO CATECHISM. 223
this world? And what of the foremost value to those that
bring forth? — Tudhisthira
That which is of the foremost value to those that cultivate is rain. That of the foremost value to those that sow is seed. That of the foremost value to those that bring forth
is offspring. The Yaksha
—
senses, endued with intelligence, regarded by the world and liked by all beings, doth not yet live, though breathing?
What person, enjoying all the objects of the
Yudhisthira — He that doth not offer anything to these five, namely, gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.
Yudhisthira — The mother is weightier than the earth. The father is higher than the heavens. The mind is fleeter than the wind. And our thoughts are more numerous than grass.
The Yaksha — What is that which doth not close its eyes while asleep ? What is that which doth not move after birth ? What is that which is without heart ? And what is that which swells with its own impetus ?
Yudhisthira — A fish doth not close its eyes while asleep. An egg doth not move after birth. A stone is without heart. And a river swelleth with its own impetus.
The Yaksha — What is weightier than the earth itself? What is higher than the heavens ? What is fleeter than the wind ? And what is more numerous than the grass ?
The Yaksha — Who is the friend of the householder? Who is the friend of the exile ? Who is the friend of him that ails? And who is the friend of one about to die?
Yudhisthira —The friend of the householder is his wife. The friend of the exile in a distant land is his companion. The friend of him that ails is the physician. And the friend of him about to die is charity.
The Yaksha — What is that which sojourneth alone? What is that which is reborn after its birth ? What is the remedy against cold ? And what is the largest field ?
Yudhisthira — The sun sojourneth alone. The moon takes birth anew. Fire is the remedy against cold. And the earth is the largest field.
The Yaksha — What is the highest refuge of virtue ? What, of fame? What, of heaven?
And what, of happiness?
Yudhisthira — Liberality is the highest refuge of virtue. Gift, of fame; truth, of heaven; and good behavior, of happiness.
224 A HINDOO CATECHISM.
The Yaksha — What is the soul of man ? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge ?
Yudhisthira — The son is a man's soul. The wife is the friend bestowed on man by the gods. The clouds are his chief support. And gift is the chief refuge.
The Yaksha — What is the best of all laudable things? What is the most valuable of all possessions? What is the best of all gains? And what is the best of all kinds of happiness ? —
The Yaksha — What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which, if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?
Yudhisthira — The highest of duties is to refrain from injuries. The rites ordained in the three Vedas always bear fruit. The mind, if controlled, leadeth to no regret. And alliance with the good never breaketh.
The Yaksha — What is that which, if renounced, maketh one agreeable ? What is that which, if renounced, leadeth to no regret ? What is that which, if renounced, maketh one wealthy ? And what is that which, if renounced, maketh one happy ?
Yudhisthira — Pride, if renounced, maketh one agreeable. Wrath, if renounced, leadeth to no regret. Desire, if renounced, maketh one wealthy. And avarice, if renounced, maketh one happy.
The Yaksha — What has been said to be the sign of asceti cism? What is true restraint? What constitutes forgiveness? And what is shame?
Yudhisthira — Staying in one's own religion is asceticism. The restraint of the mind is of all restraints the true one. For giveness consists in enduring enmity. And shame is withdraw ing from all unworthy acts.
The best of all laudable things is skill. The
Yudhisthira
best of all possessions is knowledge. The best of all gains is health. And the best of all kinds of happiness is contentment.
The Yaksha — What, O king, is said to be knowledge? What, tranquillity ? What constitutes mercy ? And what hath been called simplicity?
Yudhisthira — True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.
A HINDOO CATECHISM. 225
The Yaksha — What enemy is invincible? What consti tutes an incurable disease for man? What sort of man is called honest, and what dishonest?
Yudhisthira — Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest that is unmerciful.
The Yaksha — What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief ?
Yudhisthira — True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or a sufferer in life. Idleness consists in not discharging one's duties. And ignorance is grief.
The Yaksha — What hath steadiness been said to be ? And what patience ? What also is a real bath ? And what is
charity ? — Yudhisthira
Steadiness consists in one's staying in one's own religion. True patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all
impurities. And charity consists in protecting all creatures. The Yaksha — What man should be regarded as learned,
and who should be called an atheist ? Who is also to be called ignorant ? What is called desire, and what are the sources of desire ? And what is envy ?
Yudhisthira — He is to be called learned who knoweth his duties. An atheist is he who is ignorant, and he who is igno rant is an atheist. Desire is due to objects of possession. And envy is nothing else than grief of heart.
The Yaksha — What is pride, and what hypocrisy ? What is the grace of the gods, and what is wickedness ?
Yudhisthira — Stolid ignorance is pride ; the setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts ; and wickedness consists in speaking ill of others. —
Yudhisthira When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together. The Yaksha — O bull of the Bharata race, who is he that is
condemned to everlasting hell ?
Yudhisthira — He that summoneth a poor Brahmana, prom~
Virtue, profit, and desire are opposed to one
The Yaksha
another. How could things thus antagonistic to one another exist together ? —
226 A HINDOO CATECHISM.
ising to make him a gift, and then tells him that he hath noth ing to give, goeth to everlasting hell. He also must go to everlasting hell who imputes falsehood to the Vedas, the Scriptures, the Brahmanas, the gods, and the ceremonies in honor of the Pitris. He also goeth to everlasting hell who, though in possession of wealth, never giveth away nor enjoyeth himself, from avarice, saying he hath none.
The Yaksha — By what, O king, — birth, behavior, study, or learning, — doth a person become a Brahmana ? Tell us with certitude !
Yudhhthira — Listen, O Yaksha ! It is neither birth nor study nor learning that is the cause of Brahmanhood. With out doubt, it is behavior that constitutes it. One's behavior should always be well guarded, especially by a Brahmana. He who maintains his conduct unimpaired is never impaired him self. He, however, whose conduct is lost is lost himself. Pro fessors and pupils, — all who study the Scriptures, in fact, — if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch, scarcely distinguishable from a Sudra, if his conduct be not correct. He only who performeth the Agni-Votra and hath his senses under control is called a Brahmana. —
The Yaksha — Who is truly happy ? What is most wonder ful? What is the path? And what is the news ?
Yudhisthira — A man who cooketh in his own house scanty vegetables on the fifth or the sixth day, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless beings are going to the abode of Yama (the god of death), yet those that remain behind believe themselves to be immortal. What can be more wonderful than this ? Argu ment leads to no certain conclusion ; the Crutis are different
What doth one gain that speaketh agreeably?
The Yaksha
What doth he gain that always acteth with judgment ? What doth he gain that hath many friends? And what he that is devoted to virtue ?
Yudhisthira — He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth what ever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state in the next world.
HINDOO APOLOGUES. 227
from one another ; there is not even one Rishi whose opinion can be accepted as infallible ; the truth about religion and duty is hid in caves : therefore, that alone is the path along which the great have trod. This world, full of ignorance, is like a pan. The sun is fire ; the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook, that with such aids is cooking all creatures in that pan : this is the news.
The Yaksha — Thou hast, O represser of foes, truly an swered all my questions ! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.
Yudhisthira — The report of one's good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person called a man. And that person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.
HINDOO APOLOGUES.
(From "Tales of the Punjab," edited by Flora Annie Steel. ) The Jackal and the Iguana.
One moonlight night, a miserable, half-starved jackal, skulk ing through the village, found a worn-out pair of shoes in the gutter. They were too tough for him to eat, so, determined to make some use of them, he strung them to his ears like ear rings, and, going down to the edge of the pond, gathered all the old bones he could find together, and built a platform with them, plastering it over with mud.
On this he sat in a dignified attitude, and when any ani mal came to the pond to drink, he cried out in a loud voice : " Hi ! stop ! You must not taste a drop till you have done homage to me. So repeat these verses, which I have composed in honor of the occasion, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold! "
Now, as most of the animals were very thirsty, and in a great hurry to drink, they did not care to dispute the matter, but gabbled off the words without a second thought. Even the royal tiger, treating it as a jest, repeated the jackal's rhyme, in consequence of which the latter became quite cock-a-hoop,
228 HINDOO APOLOGUES.
and really began to believe he was a personage of great importance.
By and by an iguana, or big lizard, came waddling and wheezing down to the water, looking for all the world like a baby alligator. "
" Hi ! you there ! sang out the jackal : " you mustn't drink until you have said, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold ! "
" Pouf ! pouf ! pouf ! " gasped the iguana. " Mercy on us, how dry my throat is ! Mightn't I have just a wee sip of water first? and then I could do justice to your admirable lines; at present I am as hoarse as a crow ! "
" By all means ! " replied the jackal, with a gratified smirk. " I flatter myself the verses are good, especially when well recited. "
So the iguana, nose down into the water, drank away, until the jackal began to think he would never leave off, and was quite taken aback when he finally came to an end of his draught, and began to move away.
" Hi"! hi ! " cried the jackal, recovering his presence of mind ; stop a bit and say, —
" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold! "
" Dear me ! " replied the iguana, politely, " I was very nearly forgetting ! Let me see — I must try my voice first — do, re, me, fa, sol, la, si, — that is right ! Now, how does it
run? "" Silver is his dais, plastered o'er with gold ;
In his ears are jewels — some prince I must behold ! "
repeated the jackal, not observing that the lizard was carefully edging farther and farther away. I think I could say
" Exactly so," returned the iguana ; "
that ! " Whereupon he sang out at the top of his voice, —
" Bones make up his dais, with mud it's plastered o'er, " Old shoes are his ear drops : a jackal, nothing more !
And turning round, he bolted for his hole as hard as he could.
HINDOO APOLOGUES.
229
The jackal could scarcely believe his ears, and sat dumb with astonishment. Then, rage lending him wings, he flew after the lizard, who, despite his short legs and scanty breath, put his best foot foremost, and scuttled away at a great rate.
It was a near race, however, for just as he popped into his hole the jackal caught him by the tail and held on. Then it was a case of " pull butcher, pull baker," until the lizard made certain his tail must come off, and the jackal felt as if his front teeth would come out. Still not an inch did either budge, one way or the other, and there they might have remained till the present day had not the iguana called out, in his sweetest tones : " Friend, I give in ! Just leave hold of my tail, will you ? Then I can turn round and come out. "
Whereupon the jackal let go, and the tail disappeared up the hole in a twinkling ; while all the reward the jackal got for digging away until his nails were nearly worn out was hearing the iguana sing softly, —
" Bones make up his dais, with mud it's plastered o'er, " Old shoes are his ear drops : a jackal, nothing more !
The Jackal and the Partridge.
A Jackal and a Partridge swore eternal friendship ; but the Jackal was very exacting and jealous. " You don't do half as much for me as Ido for you," he used to say, "and yet you talk a great deal of your friendship. Now my idea of a friend is one who is able to make me laugh or cry, give me a good meal, or save my life if need be. You couldn't do that ! "
" Let us see," answered the Partridge ; " follow me at a little distance, and if I don't make you laugh soon you may eat me ! "
So she flew on till she met two travelers trudging along, one behind the other. They were both footsore and weary, and the first carried his bundle on a stick over his shoulder, while the second had his shoes in his hand.
Lightly as a feather the Partridge settled on the first trav eler's stick. He, none the wiser, trudged on ; but the second traveler, seeing the bird sitting so tamely just in front of his nose, said to himself, " What a chance for a supper ! " and immediately flung his shoes at it, they being ready to hand. Whereupon the Partridge flew away, and the shoes knocked off the first traveler's turban.
230
HINDOO APOLOGUES.
" What a plague do you mean ? " cried he, angrily turning on his companion. "Why did you throw your shoes at my
head? " " " Brother !
replied the other, mildly, " do not be vexed. I didn't throw them at you, but at a Partridge that was sitting
on your stick. " " "On my stick !
