Vikramaditya - Tales of the Throne

Tales of the Throne

Anonymous

400 AD

1

Foreword

There are two alternate historical accounts of the stories of Vikramaditya.They are the Bethala Pachisi, also known as the Bethala Panchvimshati, whichis literally translated as “Twenty-five tales of the Vampire”. The second workis the Simhasana-Dwathrimshika, “Thirty-two tales of the Throne.” Thistranslation is from the latter account. As I have no access to the earliest texts,I translate this from a work in Tamil, named “Vikramaditya’s Story”, firstpublished in January 1958. This translation itself was an endeavour of at leasttwo authors. Their pen names are Rasu, who worked on translations fromSanskrit and Aru. Ramanathan who compiled the stories from variousaccounts in Tamil. I have also read Capt. Richard Burton’s account of thetales of “Vikram and the Vampire.” His account, included just eleven stories,and succeeded in faithfully reproducing less than eleven.

I have also beeen inspired having read some of the stories from publications of“Chandamama,” a monthly children’s magazine which narrated the stories.The stories themselves bear an oriental charm, with narratives rendered moreoften as dialogues, fables and riddles. The imprint of the ancient orientals canbe experienced in each story. The stories serve as discourses on morality, civiclife and social relationships. There is a third account derived from the ’Talesof the Throne,’ rendered later by a Jain monk. Anachronisms and convolutedreferences have discredited that work. It has not been used while rendering thetales for easy reading, today.

I would never have known the Tales of Vikramaditya, if my father had notintroduced me to them. This work is also influenced by the television serial“Vikram aur Betal,” although no material is imported from the televisedreconstruction. It is also my purpose to learn the import of the stories, andunderstand the layers of messages contained within stories, which unfold like aonion peeled.

This work does contain some imagination of my own. This, I have added torender the stories sweeter without losing their essence. However, this workcannot be used as a reference, as there are changes in minutae and deviations.The work intends to spark debate and entertain.

Sunil Beta Baskar, 2011

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Part I

Prelude

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Chapter 1

Throne of the Heavens

Long ago, in the days when just Kings ruled the Land of Bharath, the city ofUjjain stood out as a wonder of the ancient world. The city, itself wasilluminated, day and night by lights that the modern world knows naught.Spires, Towers and Turrets reached out into the heavens above. Anyonepassing by the streets was dazzled by the sight of the tall trees aside thestreets built with cut and polished stone. The trees seemed to be alive likegiant guardians to the passers-by.

Gardens and sheets of green lawns carpeted every neighbourhood, adorned bytrees and flowering plants brought in from every corner of the Earth. Thesight of the flowers: Lotus, Jasmine, Lilies of every colour that nature couldconceive, intoxicated the viewer with their beauty and aroma. The streets andthe homes of the city-dwellers were enchanted. The morning light of the sunwas filtered and made pleasant by the trees that sheltered the buildings of thecity, at least them that did not tower unto the heavens above. Streams ofwater crossed the city, leaving the city warm, yet becoming. The sounds of thelanguages of the birds and the incessant trickle from the streams filled the air.No being, human or otherwise had any thirst to complain.

The city was surrounded in all directions by tall stone walls. In the hillynorth, the walls were carved into bed rocks and stood much taller than therest of the sections. The walls were manned by archers on an hourly shift. Thecity had enormous gates toward the East, West and South. There were smallergates at the East and the West through which all passers were allowed freeconduct. The gates themselves remained closed, except when the city hostedfestivals, or the King set out with his armies to defend it. A moat surroundedthe city, except to the North. The waters of the moat remained still and deep.No one questioned what dwelt in the depths. Craftily engineered draw-bridgespermitted city folk to cross the moat with ease.

Outside the great walls of the city dense thickets and forests lay abound, intheir eery devilish gloom and darkness, waiting to consume Ujjain. A magicalspell of protection seemed to keep the foul darkness of the woods away. Thecitizens of Ujjain believed that the souls of their ancestors protected themthrough the bowels nature.

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CHAPTER 1. THRONE OF THE HEAVENS 5

King Bhoja renowned for his wisdom and humility ruled over the cityupholding justice, wisdom and good life. His minister, unequalled in wisdomhelped the Royal Court most dutifully. Inhabitants of nearby lands named thecity ’Dharmasthala’, or the City of Dharma, were justice alone prevailed.

The people of Ujjain were blessed in that they had always been served byKings of unmatched wisdom and legendary valour. The thought that hisancestors possessed wisdom beyond him and had partaken in adventures,whose stories never grew old, was perhaps the only worry upon the King.

1.1 Troubled woodsThe residents of Ujjain, in pursuit of their daily chores ventured out of thecity. Some of them went to trade goods of their crafts with the other cities ofthe world. Others went in search of game, to hunt and feed their fellowcitizens. Beyond the walls of the city, they had none of the protection the cityhad to offer. As long as they carried out their work by day and returned to thecity before nightfall, they were spared from the evil of the forests around.

Some of them soon became consumed in the belief that the protection of theirdear city extended to them far beyond its walls. They wandered further fromthe city and began encamping along forest routes. Greed and selfish ambitionfueled their increasing venture. More left dear Ujjain in search of more.

At first, all seemed well and though the forest seemed evil, nothing untowardhappened. The semblance of security beyond the city walls deceived morepeople to join the encampments. Staying outside the city by night, foul habitscame upon some. King Bhoja was mildly upset at the behaviour of his people.Yet, being a benign ruler, he did nothing to curb their freedom. He did notwish to encourage them to leave the city by giving them the protection of hissoldiers. This, he did reluctantly, on advise from his Chief minister.

“Danger always strikes when everything seems fine.”

It was at this time, when tragedy struck. A merchant who oft travelled outsideUjjain was attacked by a Beast. Although he survived, his servants andcompanions were devoured. Fear of dark magic had struck a deep chill. Themerchant, upon reaching Ujjain found an audience with the King. In the weekit took for him to reach the capital, more livestock and pet animals had fallenprey to the Beast.

The King was most concerned for the safety of his people. He issued an edictthat the people may not leave the city after nightfall until the matter of thisBeast had been settled. He proceeded to assemble his personal bodyguard, acompany of hundred men. Together with a minister of his court, he set forthinto the forest to hunt down the Beast. On the advise of the Chief minister, he


set out westward where the Beast had been last reported.

The company was divided into six groups, each with sixteen men, one of whomwas the captain. The King, his minister, a General and a local citizen whoknew the forest well led them as part of the first group.

Each warrior was armed with a long curved blade, unique to Ujjain. They alsocarried a dagger, a pouch containing powders, ointments and linaments toprotect them from poisons and dark magic. They rode light, bare-back,wearing little armour. Each group of sixteen had four trained archers, whowielded long-bows. They carried little in terms of supplies of food, as the thickof the forest, though unfriendly, did bear the gifts of mother nature. This wasalso, more a hunting expedition, rather than a march of war; and the King didnot wish to alarm his neighbours.

Less than two stadia from the city, the groups spread out, venturing into theforest. Before noon on the first day they had slain at least five lone predatorswhich attacked them. Two of them were Lions, and three Jackals. Being ascholar, well versed in the understanding of nature, the King had noticed thatsome dark magic had troubled the minds of the beasts of nature, forcing themupon passers-by.

1.2 The enchanted OrchardAt the ninth hour, after much of their work seemed complete, the King orderedthe company to rest. The men dismounted and found a clearing for the horsesand cooled themselves with water they found in streams in the wilderness.

The King and his group found themselves near a large clearing. The grouphad been drawn near by the chirping of several birds. They all felt strangelycomfortable and peaceful at this clearing. Oddly, at the far side of the clearingwas a green thicket. Unlike the surrounding forest, this seemed like an orchardthat was recently maintained.

Drawn by the oddity, the King took his horse on a trot toward the orchard. Atthe center of the orchard, he saw a hillock covering rubble and ruins of someancient structure. The hillock itself was covered by a dense creeper. At first itresembled a shelter built for travelers. As the King neared it, he sensed apresence, although hidden from his sight. Curious, as much as he was brave,he dismounted his horse and drew nearer to the structure on foot. His mindgrew alert, and almost prepared for an ambush. It was not too unlikely thatthey had come upon a den of Robbers.

The orchard within which the hillock lay, was fenced with thorns. A woodengate-like structure formed a mock entrance to the orchard. King Bhoj seemeddrawn to the orchard, like a young child to a new toy. The minister, quicklysensing that his King might need him, rode forward, dismounted and joinedhim. As he drew nearer, he found that there was a small hut situated between


the orchard’s far boundary and the woods.

Suddenly, a rattling sound echoed through the forest, followed by a loudthump. Birds that had flocked at the orchard suddenly took off. The Kingducked swiftly avoiding a stone that was undoubtedly hurled at him. His handclutched his sword as he sprang upright. As the birds left, their cries grewdistant and the place was filled with a muted silence. His senses were sharp,and adrenaline surged. The soldiers regrouped swiftly under their captain andstood awaiting orders.

The minister, seemed unperturbed and approached the makeshift gate to theorchard. He quickly let himself in and hastily went toward the hillock. Hefinally threw himself upon a rather small-made man who had hid himselfbehind a bush bordering the orchard, a few yards behind the odd hillock. Thequickly joined his minister. The minister, after finding that his captive seemedfar too scared, and was no robber let him go. The frightened man was theowner and maintainer of the orchard. The King assured him that he was insafe company.

The man, finally spoke. He mentioned that he was Saravanabhatt, themaintainer of the orchard. He was in the habit of sitting on the hillock andthrowing pebbles to scare birds off his orchard. As he sat upon the hillock, heinvited the King and the accompanying group of soldiers to be his guests. TheKing was quite pleased in his offer of generosity. The company of soldiers wereoverjoyed to be in an orchard. They partook of the many fruits it offered.They let the horses graze inside.

Less than a quarter of an hour had passed, as the rather shaken owner of theOrchard, who now seemed at ease stood up from the hillock and went into hishut. As soon as he reached his hut, a madness seemed to have siezed him. Hecame and screamed obscenities at the King and his company. He startedaccusing them of stealing and bid them leave at once. He also insulted theKing, claiming that anyone ignorant of Dharma was unfit to be a King. Hecomplained that he was rendered penniless by the act of the King and his menin partaking of the produce of the orchard.

The King and his men were annoyed at his behaviour. The King commandedhis minister and soldiers to leave the orchard at once. Without any furtherword, filled with anger, he set foot out of the orchard. His mind ponderedupon the odd behaviour of Saravanabhatt. Just as everyone had made it backto the clearing away from the orchard, the man returned to his seat atop thehillock. In a loud voice, he called the company to return to the Orchard. Hedidn’t seem to recall his prior anger or having asked them to leave earlier.

The King, reminded of his prior curiosity, motioned his soldiers and theminister to stay back. He answered the call of the gardener and returned tothe orchard. He stepped onto the hillock to join the man. His mind foundgreat peace. He was filled with thoughts of philanthropy, such as would be fitfor an Emperor. A sense of calm, filled with deep understanding and majestytook over his mind.


At that moment, he was filled with a metaphysical need to liberate theenslaved, help the impoverished, award justice to the needy and help hiscitizens in the way of morality. It was almost as if these thoughts had hauntedhim upon ascending the hillock. He began to understand the rather strangeaffliction that had come upon Saravanabhatt. Perhaps, the orchard held asecret that rendered those who entered with nobility, or perhaps amplified allthat was good in them.

The king thought to himself:‘‘As naturally as oil spreads on water; secrets are absorbed by a spy;

As reward finds the fitting; Knowledge reaches the clever;So does Wisdom seem to find one who enters this orchard.’’

The King was overcome by his curiousity in learning more about the powersbestowed by the orchard. He offered to recompense Saravanabhatt in whatevermanner he chose fit.

Saravanabhatt, in all humility, stated “Your majesty, as King, you know whatis permitted and what is forbidden. In your wisdom, you decide the price youwould pay for this orchard. A devotee spends years in prayer, always hopeful,but never assured an audience with God. A passing glance of the Almighty canrid His devotee of all suffering. To one such as myself, an audience with theAlmightly is unlikely. Your majesty is as much to me as God is to his devotee.Therefore, your audience to me, is more than compensation for this orchard.”

The King returned to Ujjain with his company by dusk. The people praisedhim for ridding the forest from the man-eaters. King Bhoja was one who didnot prefer praise. Upon returning to his palace, he was filled with a sense ofincompleteness. His thoughts were on the enchantment he experienced at theorchard and the sense of wisdom he had encountered. His mind listless, hespent a sleepless night.

By dictate of the King, the first order of business, the next day was to pay alarge sum in gold to Saravanabhatt. The King also promised Saravanabhatt anannunity and relocation to an alternate land where he could pursue whateverbusiness he wanted to. He was most thankful for the King’s generosity andaccepted the King’s offer.

1.3 The ThroneA minister of his King, and several workers in masonry were sent to excavatethe orchard and to find the source of its enchantment. By sundown next day,news reached King Bhoja, that a Throne adorned with Nine Gems was foundat the hillock in the orchard. Further excavation was in progress. As the Kingwaited for further news, another day passed. The minister delegated by theKing returned with news of a magnificient Throne, with thirty-two (32) steps.


He described, “Each step is made of pure Gold, and has a figurine adorningthe side. The Throne itself is adorned with Nine gems and carvings from aforgotten era. Its splendour and grandeur can be matched by no art or craftthat we know of. The Throne itself could not be moved. Men, Horses andElephants have failed. The throne appears to be rooted by some ancient spell.We have stopped disturbing it, lest some curse or ill-will fall upon us.”

News of the Throne served only to further the King’s curiosity. Among theministers in his court, there was one wise, and old, who was learned in theShastras and in the affairs of the past. He called him seeking advise. Hisquestion was simple, revealing his rather obsessed state of his mind. “Why arewe unable the move the Throne from its place?”

“Your Majesty, from what I know of the history of Bharatvarsha, this Throneis most ancient and was not crafted by the hands of men. It was crafted in theheavens. Unless we perform the rituals and ceremonies, we shall not bedeemed worthy to move this Throne.”

The King had great respect for the knowledge and wisdom of his Elderminister. He therefore ensured that the rites and ceremonies were performed.It also necessitated that He himself take part in the ritual, which he did withutmost sincerity and vigour. The knowledge of his Elder minister provedfruitful, and his rituals had pleased the gods. The Throne was now moved intothe city of Ujjain, into a room that was to serve as the new Throne room forthe King. The King’s heart was joyous as one who had acquired newknowledge or new wealth. Perhaps, the throne appealed more to his youthfulmind. Wisdom directed that he should take counsel before ascending theThrone.

He met his elder minister and discussed that further counsel would be the bestcourse before ascending the Throne, however enthusiastic he might be. Heopenly expressed his gratitude to the assistance granted by his minister.

His minister reflected that, “Not even one with the most knowledge on Earthcould claim to know everything that was created or has always existed. Youare, without equal, in the class of Kings. Yet, you consulted me. I can onlyassure you that your efforts in ascending this magnificient Throne will not bein vain.”

The King, pleased, expressed, “A court without ministers is as useless as agranary without pots, a Boon that cannot be experienced, Hermitage withoutKnowledge, Morality among Villains, Love amidst courtesans, Friendship ofthe lowly, Freedom of attractive women, Anger of a Pauper, Inhospitality ofLord, a house to a Beggar, Purity in the Lustful, Honour among thieves,Progress of an Idiot.”

“Good Kings must respect the judgement of their elders, listen to the counsel ofhis Scientists, must perform rituals to sanctify saints and the gods, choose abenevolent mission in his lifetime,” He continued, “Your majesty is exemplarof all the virtues a King must possess. Therefore in respect, I hail you as my


Emperor, King of Kings.”

“A good minister must hail from a family of good repute,be clever and resourceful,know the Dharma and the Artha Shastra,understand the Panchatantra,wish good-will to the citizens,masterfully handle criticism and deal with critics,stand by his King at all times,be willing to sacrifice all in the interest of the Kingdom,conduct his family-life truthfully.”

The King’s interest in discourse was surpassed only by his valour. He prizedthe knowledge of his ministers and took to their guidance in ruling hisKingdom. He was never too tired, or preoccupied when any of his ministersoffered him counsel. He listened, knowing too well, that knowledge onlyincreased his ability to carry out his duties as King. He himself was a manadept at discourse and debate. Perhaps, it was the intent of the Throne to finda second owner who was both humble and mighty to wield such a gift. Neitherfate nor fortune were random.

Chapter 2

The Tale of Bakhusurudan

“Sire, Have you not heard of the account of how the King Nanda was able toredeem himself from his Brahmahatti curse with the assistance of his ministerBakhusurudan?” asked the Elder minister. Seeing that his King had not heardof this story, he requested, “Permit me to narrate his story.” The King, pleasedwith his minister, curious in discourse and keen to learn, nodded affirmatively.

The Kindgom of Vaishali was ruled by Nanda, a King of great fame andintegrity. He was more of a warrior King driven by instincts of war. Hechallenged and conquered all his foes and made them submit to him. He owedhis success largely to the guile and strategy of his minister Bakhusurudan.“Jeyabalan,” was the son of Nanda who was trained, like his father, inwielding thirty-six (36) weapons.

The King took special interest in a courtesan named Bhanumati. He had neverseen nor known another who matched her beauty. He permitted her sit besidehim when he addressed his Court. Almost everyone who saw her wereconsumed and clouded the beauticious lust she seemd to radiate.

Bakhusurudan was quite displeased with his King’s behaviour. He reasonedthat his King had lost his moral repute by permitting a courtesan to sit besidehim in the Royal court. All the people of the Kingdom, the youth in particularwere drawn to her sight and consumed in lust. He could not tolerate this. Hewent on to reason further that the King’s lust for the woman also blinded hisjudgement.

Engaging his mind in deep thought, Bakhusurudan compared the abode of thegods, and role of the immortal entertainers. “Would Indra, King of the gods,lust after any of them?” Mortal love was burning passion, no different fromsetting on a hut made of straw on fire. Passion, lust and emotions too strongrendered one incapable of sound reasoning and lucid judgement.

Timeless, as the milky froth of waves breaking on shores;As long a man’s resolve is undeterred at the lustful gaze of young damsels;Until resolves his heart not to let his heart wander;Whilst his conduct is unwaivering as described in the Dharma Shastra;

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CHAPTER 2. THE TALE OF BAKHUSURUDAN 12

the Light of the earthly abode will shine never ceasing unto his soul!

Cupid who shoots arrows of love, from his flowery bow;renders heavy, the heart of one who has mastered the arts;laughs endlessly at him that is pure of heart;plays tricks on the mind of him that is learned;breaks the will of the strong and renders them weak;all this he does, in a mere moment!

“Only a fool would burn Morality, Righteousness, Detachment, Conduct andKnowledge, like firewood in the bonfire of vanity and lust.”

“Wealth and esteem decrease day after day;Kith and kin decrease in name and fame;Escape, he might not, from deathly state;Consumed in lust, he never realises his fate!”

Bakhusurudan, being a loyal minister, decided to voice his concerns to KingNanda. He decided to be subtle in his expression, lest the King should beangered.

“Sire, you allow your Queen to be seated by your side at the Royal court.Dharma Shastra dictates that the Queen must remain in her chambers. Youmeet people of all walks of life in your court. All of them get the opportunityto devour her beauty with their lustful gaze. Would her heart then not bedisturbed?”

King Nanda replied, “I am well aware of what you speak. Yet, I love her somuch, that I cannot leave her presence. Whatever could I do?”

“Let us then call upon a painter, unmatched in the skills of artistry; Let himpaint upon canvas, a picture of your dear Queen; Let the picture be displayedin front of you, at the Royal Court. You shall not miss her, and yet break noshastras of Dharma!”

The King was pleased with the suggestion and called upon an artist ofrenowned skill. The artist promised the King that he would miss no detail inpainting the likeness of the Queen. He mentioned that no detail would bemissed, such that the likeness was as real as the person he depicted.

The King, the Guru and the PainterThe King explained to the artist that the Queen was a woman who was, aswomen were classified, a stereotype of Padmini. He commanded that no detailmust be spared in the creation of the portrait. The Queen willingly posed forthe portrait in all her finery, adorned by priceless ornaments that seemed toemphasize her seductive form. The painter, skilled, as he was, completed hiswork in the appointed time. The likeness to the Queen was most realistic to


the onlooker. The King was overjoyed that the portrait had at last beencomplete. The artist, claimed that the portraits he drew resembled the subjectin every detail through knowledge of the craft that had passed to him overgenerations.

Saradananda, the Rajaguru, also came to inspect the work of the artist.Although, he was quite pleased, he begged to differ with the rather outlandishclaim of the artist that the portrait depicted all in complete detail. He wenton to claim that the artist had no knowledge of the delicate features of theQueen. He detailed further, claiming that a mole, on her left thigh, had notbeen depicted in the portrait. This, Saradananda proclaimed with confidence,to the King. The King was slightly disturbed, but let the thought rest awhile.Later at night, while he was intimately alone with his Queen, he noticed themole, precisely where the Rajaguru Saradananda had mentioned.

By evening, the King’s mind was fogged in the dark mists of doubt. He didnot know of or believe in any Shastra or Science that allowed a man to knowall the features of a woman. To him, the only explanation to this coincidence,if he could call it that, was intimacy. Shockingly, that would mean thatSaradananda had an intimate relationship with his Queen, that he himself wasunaware of. Consumed by Doubt and Clouded by his Passion, his mindreasoned no further, passing judgement hastily without intending toinvestigate it any further.

His mind, now filled with doubt began reasoning in haste. “Women, by words,convey what a man wishes to hear. Yet, their eyes, posture and bodycommunicate what words do not. They speak of their love for one, while theirmind dwells upon another. No woman seems satisfied with the love of oneman. In their nature, they seek more, and others to fulfill their lust. Surely,all women must be fickle. My Queen is no exception.”

“A burning fire requires firewood, yet in seeming greed continually consumesmore firewood. Rivers flow into the ocean endlessly as nature dictates, yet theOcean never increases. So does the lust of a women never cease to be quenchedby one true lover, always seeking for more.”

“A man in love believes that his lover is his and his alone. True folly has nogreater example than a man who is in love; for fate conspires to cheat him likea puppet of his lover. A woman consumes her blinded lover until he hasnothing left. Then surely she abandons him.” The King’s reasoning seemeddistraught, led more by the vile suspicion than logic or wisdom. His mind waswas now tossed in stranger streams of fate.

Without further ado, he ordered the immediate execution of his RajaguruSaradananda. Anger forced him to act in haste, while his infinite faculty layburied in the darkness of doubt.

Rajaguru Saradananda was perturbed. His mind was sorrowful. He lamented.“Kings do not have friends. No rich man escapes the pride of having acquiredhis wealth. Is there no end to the suffering of one who falls in lustful love?


What mortal man can escape the seduction of women? Where can a King findfriendship? Who can escape the grim reaper, who never fails in time? Can acaptive of Robbers ever find freedom from harm?”

“Cleanliness in a crow, Fair game in a gambler, Pity from a snake, Restraintin a woman, Unconditional friendship from a King, can never be found.” Hismonologue continued, “However innocent a man might be, if he is subject tothe wrath of a King, is he not always found guilty?”

As the guards led him to his execution, Saradananda spoke to Bakhusurudan,“Are the allegations are true or false? Should a Guru be executed? Is this notbreach of justice? Surely, as a minister, you are aware of the truth and yourjudgement is not clouded. Grant me your help, and spare my life.”

Bakhusurudan decided to help the Rajaguru, and had him confined to secretquarters in his own house without the knowledge of his King. He informed theKing that the execution had been carried out. The King seemed pleased thatthe matter was put to an end.

A few days after the Execution, the Prince Jayabalan prepared himself for ahunting expedition. It was not unusual for the prince. “Showers of rain beforewinter, Earthquake, Stormy winds, Falling Stars” were considered ill omens inthat time. Having sensed an ill omen, Bakhusurudan advised the young princeJeyabalan not to take up his hunting trip as he feared the worst.

Young and Vigorous, his heart yearned for adventure and his mind refused tolisten to advise. Idly, he asked Bakhusurudan as to why he was advisedcaution. “Prince! I cannot bear seeing you victim to ill-omen or dark spell.The wise do not question omens; likewise they do not knowingly consumepoison, nor play with snakes, nor insult a Hermit, nor make an enemy of onewell-versed in Science.” The Prince did not heed the warning, for his taste forhigh adventure was beyond any reason his mind would bow to.

Relentlessly, Bakhusurudan warned “My Prince, the time of your destructionis near. If not, you would definitely heed my warning. A golden deer in theforest is unnatural. No one has ever seen or heard of such a thing. Yet it isthat which deceived Sita, and even set Lord Ram to pursue it. Whendestruction is near, all judgement and knowledge seems to take leave. There is,and never shall be such a thing as ’Everlasting wealth to a courtesan,Knowledge in a fool or destruction resulting from benevolence.’ Prince, heedmy warning, this once.”

Ignoring the warning, the Prince set out on his hunt. Game was dearer, andhis dangers seemed too far. His hunt seemed rather adventurous. The Princeand his company had hunted enough game for the day and were content. ThePrince saw no reason to be alarmed. He was most pleased and his mind was atease.

Suddenly, he spotted a most beautiful deer at a distance. Without wastingtime, he turned and pursued the deer on horseback. His companions were busy


preparing to return to the Palace, only to notice that the Prince had suddenlytaken off. The Prince continued his pursuit until he lost sight of the deer. Hewas tired from the labours of the day. He halted beside a lake, finding shadebeneath a huge tree and dismounted. The lake and the scenery were a treat tohis eyes. The lake was surrounded by tall blades of green grass. He strodeforward to find a large tree with heavy branches, clothed in dense green leaves.Happy with the shade, and drunk in the beauty of the scenery, he decided torest under the tree. The sight seemed like reality eclipsing the imagination of apoet.

The Prince, the Bear and the TigerHis idle thoughts were short-lived, as a tiger sprang up from behind the tallblades of grass. His horse, struck by mortal fear, broke off and ran. ThePrince, left with no option, swiftly climbed the tree hoping to escape the greatcat. His luck, seemed to worsen, as he chanced into a Bear resting upon thebranches of the tree. The Bear was holding on to branches higher above. ThePrince was between Scylla and Charybdis. He did not know which was worse,the Bear or the tiger.

The Bear spoke, “Prince, fear not! You have come to me for sanctuary.Therefore I shall not harm you. You need not fear the tiger who lurks below.You are under my protection. I bid you to rid your fears”

The tiger did not leave the tree. It lay in wait for the Prince, for there wasnowhere else he could go. The wait lasted longer than any had anticipated.The prince slowly grew more impatient and afraid. They waited even as thesun had set. As sleep began to overcome the Prince, the Bear invited him toclimb further upward and accept sanctuary. Swayed by the Bear’s invitation,the Prince climbed higher into the arms of the bear. He rested on the lap ofthe bear and slowly slumbered with his mind finding some ease.

The tiger interceded with the Bear, “My friend, How are you sure that thiscity-dweller will not come and hunt us down? Why do you give himsanctuary? He is no friend to the forest, nor is he our kind. He is human! Ispeak for all the creatures who dwell in this forest, and not for myself. What isgood for us cannot be good for men. Despite the fact that you have rescued himfrom danger presently, he cannot but bring harm to you. Why do you want tobring danger upon our kind? Let him fall from the tree and I shall take care ofhim. You may leave to your cave.”

“Whoever he is, he has come to me for sanctuary. I shall not betray him byletting him become your meal. Murdering those to whom one offers sanctuaryis a great sin. Whomsoever betrays trust shall be cast into hell until the end ofthe world. I shall not commit such a vile deed.”Shortly afterward, the Bear asked the Prince to cling to safety while it slept.The Prince agreed, his mind filled with mixed thought. The tiger had not yetgiven up and Spoke up to the prince, “Prince, do not believe in the Bear. He


has claws far sharper than you have ever known. ’Rivers, Beasts with clawsand antlers, men bearing arms, women and Kings are not to be trusted.’ TheBear will not hold true to its oath, for he is inconsistent by nature. He feelsunperturbed for a moment, and is angered the next. Hate is the only thingconsistent within the Bear. Friendship and Love offered by those who areDeceitful and Inconsist is the most dangerous of all!”

“Let me tell you why this Bear has spared your life. While I am gone, heintends to devour you and feed himself. You, being naıve and innocent, havebelieved in his offer of sanctuary. Let us make a truce. Push the bear down,and I shall have my meal. You may also leave without harm.”

The Prince, as the tiger had mentioned, was naıve indeed. Heedless of theconsequences, he pushed the bear down. As the ways of fate are mysterious,the Bear did not fall. He clung to another branch, responding with quickreflex. As he realised that the Bear was awake and alert, the Prince nowshuddered in fear of the consequences of his deed.

Angered, the Bear said, “Human, you have breached my trust. Yet, I shall keepmy promise. You need not fear me. You shall however face the consequencesof your deed. You will lose your mind and forever roam this forest, repeatingthe word ’Sasemira.’” As dawn came, the tiger left, fearing that a huntingparty would come in search of the Prince. The bear returned to his cave. Theprince, however, cursed as he was, had lost his mind. He dropped off the treeand began roaming the forest, forever repeating the word ’Sasemira’.

The minister dispatched scouts in search of the Prince. They found him in hisstate of madness, who kept uttering the same word ’Sasemira’. Looking at thestate of his Prince, the King was overcome by grief. He beckoned every healerin his country and promised them rewards if they cured his son. Nonesucceeded and the King continued to grieve. He admonished himself for havingordered the execution of his Rajaguru without inquiry. He lamented andshared his grief with his loyal minister Bakhusurudan.

The minister, seeing that his King was grieved, begged him to speak his mind.“If the Rajaguru Saradananda were still alive, he would heal my son at once. Ihave committed great sin by ordering his execution without investion. Onemust always think of the consequences of his action, before executing them. Hisword alone was proof enough, but I doomed myself by ordering his execution.”

“Bad judgement is solely resonsible for misfortune. The Goddess Saraswatigives her boons of knowledge only to him who employs the faculty of his mindbefore making any decision. Alas! no one could prevent my thoughtlessjudgement. Now who can help me.”


RedemptionBakhusurudan replied, “What happened has happened and cannot be undone.Fate too influences our judgement. Knowledge, Deed, Intent and Friendshipare all subject to fate. What should not have happened has also happened. Yet,what must happen now shall definitely happen. Even if no effort is taken, whatmust happen will happen.” He too was unsure as to how the future was aboutto unfold. The King, desperate, announced that he would grant half hisKingdom to the one who would cure his son.

Bakhusurudan returned home. He went to the secret chamber and revealed thehappening to Rajaguru Saradananda. Saradananda advised him to return tothe King and inform him that a Young woman of distant relation residing inBakhusurudan’s home could render assistance. Bakhusurudan did likewise.The King sent his Prince with Bakhusurudan hopeful that he would be freedfrom his curse.

As the young Prince reached the house of Bakhusurudan, he took seat. Hecontinued chanting ’Sasemira’ almost endlessly. The Rajaguru Saradananda,hiding behind a curtain, listened to his chant. Saradananda reasoned that eachsyllable of the Prince’s chant was the first syllable of a verse or shloka. Heproceeded to translate them to the minister.

The first verse began with ’Sat’ (hence ’Sa’), meaning “the Truely (sat)virtuous cannot be deceived the Clever. He who stabs his own protector, hasno courage.” Upon listening to the meaning, the Prince stopped uttering thesyllable ’Sa’.

“He who takes a sacred bath in the River Ganges is immediately relieved ofthe Brahmahatti curse. yet, one who deceives a true friend (Se) can never ridhimself of sin.” The prince now stopped uttering the syllable Se.

“Mithra-Shathru (the friend who is an enemy), the Unfaithful man, one who isdisloyal - all three will rot in the fires of Hell as long as the Sun and Moonexist.” The prince, now only utterred the syllable ra.

“Raja (King), for the health of your son, offer plenty, to those who are wellversed in Science and Arts. They will uplift you.” Upon hearing the last verse,the Prince was now restored to sanity

The prince narrated the incident that occured in the forest in detail. The Kingwas overwhelmed with gratitude that his Prince was now restored. He stillbelieved that it was a woman who had helped him. His heart was filled withgratitude. He thanked her saying, “Damsel, You presently reside in the city.Yet how did you to come to know of this incident involving the Bear, the Tigerand the Prince?”

Saradananda, from behind the curtain, chuckled and replied, “By the grace ofthe Teacher of the Devas, Sharada Devi speaks through me. It is her infinitewisdom and grace that let me understand and reveal the secret concerning


Queen Bhanumati’s form. Likewise, it is by her divine grace that I understoodthe episode in the woods.”

The King was stunned for a moment. Without wasting a moment, he partedthe curtain and bowed down to the grace of his Raja Guru, Saradananda. Hethanked Bakhusurudan, his minister, “Your friendship and good deeds havehelped me rid myself of the curse that befell my Kingdom and my son. I nowunderstand why friendship with those who are pure at heart is the only way tokeep one’s troubles at bay.” The King also understood that withoutBakhusurudan’s wisdom and clarity of thought, he may never have receivedthe opportunity to regain the services of his Rajaguru.

Bakhusurudan was rewarded for his wisdom, clarity and righteous conduct.His name reached far and wide, serving as an example for righteousness.

Chapter 3

The Laughing Figurines

The King was pleased at hearing the tale of Bakhusurudan. The Kingperformed religious rites and rituals of purification in anticipation of ascendinghis new Throne. He gave wealth to the needy and received the blessings ofmany holy men. He also sought the advise of his ministers and chose anauspicious hour to ascend the Throne.

He approached the Throne, preparing to set foot on the first step. Thethirty-two (32) figurines did not seem like they had been carved. They seemedrealistic, almost life-like as he approached the throne. The King remainedcautious, for very little was known about the Throne itself. The figurines onthe steps were on opposite sides, the first figurine to the left of the first stepand the second to the extreme right. The opposing order was likewise until thethirty second step.

As he neared the Throne, he felt a presence, much like he had experienced inthe orchard where the Throne had been found. As he prepared to take his firststep, he looked forward at the grandeur of the Throne that stood before him,at a height. For a moment, he wondered whether he should ascend the Throneat all.

His mind pondered, “What purpose would a new Throne serve the people?”He was instantly reminded of the feelings that swept him when he was uponthe hillock at the orchard. Surely, the Throne possessed some magic thatmade the King wiser, calmer and more aware of the needs of his people.Surely, if the Throne rendered him wiser and more capable, the people wouldundoubtedly benefit. He felt convinced that it was worth the while.

He looked at the first figurine who seemed to be instantly gazing at him.Suddenly, the figurines transformed into life like beings, their beautyunsurpassed and their adornments heavenly. They were each looking at him;and all of a sudden they began laughing, the kind of laughter that wasmocking, and in some ways humiliating. He was shocked for a moment at thisoutworldly experience. It was unnatural, but did not seem evil.

He had the blood of the Kings of Ujjain and was not easily shaken. He asked

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CHAPTER 3. THE LAUGHING FIGURINES 20

the figurines, who were animated with laughter, “Why do you laugh as Iascend the Throne?”

The figurine on the first step, Vinodharanjitha (or Sukesu) answered him inthe voice of a human damsel. “King Bhoja, If you possess Valour, Fearlessness,Courage, Royal Blood and all the characteristics fit for a King, you mayascend the Throne.”

Disturbed by the question, he faced the figurine and replied, “Damsel, Ipossess all the characteristics you have mentioned. I give freely to the needy,never refuse to entertain my guests and look after my Kingdom as any Kingmust according to his Dharma. Is there something I lack, that you are awareof?”

The figurine resumed its mocking laughter. It replied, “Hear, King Bhoja.Your own speech reveals that you are unfit for this Throne. You have spokenthat you give to the needy. One who reveals his charity or speaks of the flawsin others is unfit in this world as the the next. He who is of good repute willnot reveal his charity and never speak of the failings of others.’Age, Wealth,Flaws, Strength, Medicine, Intimacy, Charity, Pride and Failings’ are ninethings a man must never reveal. Hence one must never talk about his ownmerits. Likewise, one’s lack of knowledge should never be revealed to thelearned or opened to argument.”

Hearing the words, the King exclaimed, “You have spoken verily! He whospeaks of his own merits can only be a fool. To have spoken of my deeds to mypeople was indeed my folly!”

“As a merchant, He traded in all commodities, held alliances with fifty-six (56)nations, aided by a wise minister Bhatti, King Vikramaditya ruled over thisworldly realm as mighty Indra rules over the heavens. Only he who is blessedwith His merits and qualities can ever occupy this Throne. Do you claim toequal him in his merits, deeds, wisdom and valour?”

King Bhoja, overcome by curiosity, less by his intention to ascend the Throneasked the figurine, “Pray, tell me the history of the King to whom this Thronebelongs!”

Part II

The 32 Steps

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Chapter 4

Vinodharanjitha’s Story

The figurine went on to tell the tales, that would reveal the History of KingVikramaditya, to whom the Throne belonged. King Bhoja was eager to listento the history of the Throne.

4.1 The Tale of ChandravarnanIn the city of Nandiyapur, there lived a Brahmin citizen namedChandravarnan. He was well-learned in the four Vedas, six Shastras, seventeenPuranas, twentyone Commentaries and a master of the sixty-four arts andcrafts. Despite his Knowledge, he went in search of a Guru from whom hemight learn more.

He left his city, in search of a Guru, roaming from city to city. One day, hewas overcome by thirst and found a tank at the foot of a small hill. Heapproached the tank, and finding the water quite suitable, quenched his thirst.He decided to take rest for the day and found a large Bodhi tree. He took restunder the tree and soon fell asleep.

A Rishi named Brahma Rakshas was performing his penance under the sametree. At the time Chandravarnan had arrived, the Rishi has left to completehis morning ablutions. Upon returning, he found found the Brahman, who wasslept cosily under the tree. Displeased at this, he took the form of a Brahmanand appeared in front of the resting Chandravarnan.

He woke him up, asking, “Sir, Who are you? Why have you ventured aloneunto these woods that are filled with foul bandits?”

Chandravarnan introduced himself and explained his pursuit of a Guru fromwhom he might acquire knowledge of the arts and crafts he was yet unawareof. The Rishi, in his form as a Brahmin offered to teach him the arts andcrafts he knew of. He requested that Chandravarnan should follow hisinstructions exclusively for the next six months. Overjoyed, that he had founda new Guru, he agreed to all conditions put forth and asked no questions as adutiful pupil to his Guru.

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CHAPTER 4. VINODHARANJITHA’S STORY 23

The Guru instructued Chandravarnan that he should spend the next sixmonths without consuming any form of food. He was to perform penanceunder the tree, while his Guru would be seated higher on the tree. Each day,the Guru would write a verse on a leaf of the tree and let it fall.Chandravarnan had to read, memorise and meditate on those verses. Thisstudy was to be the fruit of his labours. He kept at it day and night. TheGuru was pleased at the sincerity and undiminished enthusiasm of his student.He taught him all that he knew and advised Chandravarnan to return to hiscity and marry a woman of good repute and start a family.

As Chandravarnan, took the road, returning to Nandiyapur by foot. On hisway, he passed by a village named Kanniyapuri. Tired from his exertion, hesought rest. He sat at a porch of a house that seemed rather comfortable. Helater learnt that it belonged to a Dasi named Alangaravalli. Sleep overcamehim, and he finally slumbered. The Dasi, after performing her duties at thetemple, returned to her house at the tenth (10th) hour of night. She wasshocked at the sight of the sleeping being, who resembled more a breathingcorpse than a living human. She raised the alarm, and the neighbours cameimmediately to her assistance.

They explained to her that this man had not had food nor water for morethan six months. They explained that she should give him two cups of ricemixed with one cup of ghee, and apply it over his entire body, According tothem, the nutrition would be absorbed by the roots of hair on his skin. This,they explained further had to be done for three days.

Once he was restored to good health, Chandravarnan decided to resume hisjourney to Nandiyapur. Alangaravalli, the Dasi was most displeased. She toldChandravarnan that she had served him as a wife would serve a husband,hopeful that he would take her hand in marriage. Alangaravalli, was mostdispleased that Chandravarnan had decided to leave her.

She took him to the Chieftan of the city, hopeful of pleading the case. Uponhearing her complaint, the Chieftan and his counselor replied. If a man ofNoble birth and a Brahman were to marry a Dasi, he must take four wives inthe same ceremony. He accepted the judgement of the chieftan, and soaccording to the ritual he married four women whom he equally loved. Thechieftan and his advisors were more than willing to offer their daughters inmarriage to the Brahman. The three other wives were Chitrarekha (daughterof the chieftan), Kalyani, (daughter of the priest) and Komalangi (daughter ofSomashekar.)

They lived together in harmony and had children. His children were ’VallavaRishi’, born to the daughter of priest, ’Vikramaditya,’ by his union withprincess Chitrarekha, ’Bhatti’, by his union with Komalangi and’Bradhruhari’, to Alangaravalli.

Together, the family lived in harmony. The four sons were disciplined andbestowed with the gift of knowledge. Chandravarnan had made Kanniyapuri

CHAPTER 4. VINODHARANJITHA’S STORY 24

his hometown and had forgotten all intent of returning to Nandiyapur. Helived the life of a model-citizen, well-educated as he was. Time passed, and theChieftan of Kanniyapuri succumbed to a mortal illness. Being husband toChitrarekha, only princess of Kanniyapuri, Chandravarnan instantly inheritedthe Throne. He became King of Kanniyapuri.

At the time when Chandravarnan became King, his sons were young men intheir youth of age suitable to wedlock. However, Chandravarnan knew that ifhis son Bradhruhari was married and had children, Chandravarnan himselfwould be denied the state of Moksha. Bradhruhari, seeing that his father wasunhappy at this possibility, vowed that he will have no children throughwedlock.

Vallaba Rishi, the eldest son, gave his blessings to his brother Bradhruhari. Hethen left for the dark forest accompanied by his brothers Vikramaditya andBhatti. The brothers left their house to ensure that they spend the time inpenance, in search of religious ablution. Bradhruhari knew that, being aBrahmin, if he had children, they too would be eligible to inherit the Kingdom.He decided to formally renounce all claim to the Throne and became a Hermit.

4.2 Tale of the King who abdicatedThe city of Kanniyapuri on earth flourished in ancient times. Its splendourwas equalled only by the city of Amaravati in the heavens. King Bradhruhariruled the city while his foes watched in envy. The Kings who fought him, weredefeated and ended up in his dungeons. Their Queens came to his courtpleading the freedom of their husbands. As a man of honour, and not wantingthe weeping and wailing of them to continue, he freed his captives. His valourwas exceeded only by his patronage of the arts. His younger brother Vikramanhad no match in the martial arts. Vikraman was a fearsome warrior who felledmany a foe in battle.

Documents

Vikramaditya - Tales of the Throne