There was formerly, in the most fertile part of India, a city called Pushpapuri, the capital of Magadha, magnificent as a mine of jewels, abounding in every kind of wealth, surpassing all other cities in splendour and prosperity.

The sovereign of this city and country was Rajahansa, whose armies were formidable with countless elephants and horses, whose glory was unsullied as the moon in a cloudless sky, or the plumage of the swan, and whose fame was sung even by celestial minstrels. Though a terror to his enemies, he was beloved by all his subjects, and especially by the learned and pious brahmáns, who were continually employed in prayers and sacrifices to the gods, for the welfare of the king and his people.

The queen Vasumati was worthy of such a husband. She was of high birth and of a sweet temper, and so great was her beauty that it seemed as if the god of love had formed her for his own special delight, by uniting in her single person everything that is most beautiful in the world.

Among the king’s counsellors were three appointed to the highest offices of state, men of great probity and intelligence, who had been long in his father’s service and enjoyed his entire confidence. Their names were, Dharmapala, Padmodbhava, and Sitavarma.

The first of these had three sons, Sumantra, Sumittra, and Kamapala; the second, two, Susruta and Ratnodbhava; and the last had also two, Sumati and Satyavarma.

Of these sons the last-mentioned renounced worldly cares and employments, devoted himself to religious meditation, and leaving home as a pilgrim, travelled into many countries in order to visit the holy places which they contained.

Kamapala was of an opposite character; he thought only of present pleasure, frequented the company of gamblers and harlots, and roamed about the world seeking amusement and dissipation.

Ratnodbhava became a merchant, and in the way of traffic made many long journeys by land and sea. The other sons, after their fathers’ death, succeeded to their offices, according to the custom of the country. When Rajahansa had reigned some years, war broke out between him and the king of the adjoining country of Malwa, the haughty and ambitious Manasara, whom he marched to encounter with a numerous army, making the earth tremble with the tread of his elephants, and disturbing even the dwellers in the sky with the clang of kettledrums louder than the roar of the stormy ocean.

Both armies were animated by equal rage, and terrible was the battle; the ground where they met was first turned to dust by the wheels of the chariots and the trampling of men and beasts, and then into mud through the streams of blood which flowed from the slain and wounded.

At last Rajahansa was victorious, the enemy was completely defeated, their king taken prisoner, and all Malwa lay open to the conqueror. He, however, having no wish to enlarge his dominions, released his prisoner on very easy terms, and returning to Pushpapuri, thought only of governing his own kingdom in peace, not expecting after such generous treatment any further trouble from his ambitious neighbour.

Though prosperous and happy in every other respect, the King of Magadha had one great cause of sorrow and anxiety he had no son to succeed him. Therefore, at this time he made many prayers and offerings to Narayana the Creator of the World, who, having been thus propitiated, signified to the queen in a dream that she would bear a son; and not long afterwards her husband was gratified by the news of her pregnancy.

When the proper time arrived the king celebrated the ceremony called Simanta with great magnificence, and invited several of the neighbouring kings to be present on the occasion; among them was the King of Mithila, with his queen, a great friend of Vasumati to congratulate whom she had accompanied her husband.

One day after this, when the king was sitting in council with his ministers, he was informed that a certain venerable Yati was desirous to see him. On his admission the king perceived that he was one of his secret emissaries; dismissing, therefore, the rest of the counsellors, he withdrew to a private apartment, followed by one or two of his most confidential ministers and the supposed Yati. He, bowing down to the ground, said in answer to the king’s inquiry, “In order the better to perform your Majesty’s commands, I have adopted this safe disguise, and have resided for some time in the capital of Malwa, from whence I now bring very important news. The haughty Manasara, brooding over his defeat, unmindful of your generous forbearance, and only anxious to wipe off his disgrace, has been for a long time endeavouring to propitiate with very severe penance the mighty Siva, whose temple is at Mahakala, and he has so far succeeded that the god has given him a magic club, very destructive of life and conducive to victory.”

“Through this weapon, and the favour of Siva, he now thinks himself a match for you. He has for some time been strengthening his army, and will probably very soon invade this country. Your Majesty having received this information, will decide what ought to be done.”

On hearing this report the ministers consulted together and said to the king, “This enemy is coming against us favoured by the gods, and you cannot hope to resist him; we therefore advise that you should avoid fighting, and retire with your family and treasure to a strong fortress.”

Although they urged this advice with many reasons, it was not acceptable to the king, who determined to march at the head of his army against the invaders. When, however, the enemy had actually entered the country, the ministers succeeded in persuading their master to send away the queen and her attendants, and a part of the treasure, to a strong fortress in the forest of Vindhya, guarded by veteran soldiers.

Presently the two armies met, the battle raged furiously, and Manasara, eagerly seeking out his former conqueror, at last encountered his chariot. Wielding the magic club, with one blow he slew the charioteer and caused the king to fall down senseless.

The horses being freed from control, suddenly turned round, dashed off at full speed from the field, and never stopped till, utterly exhausted, they had dragged the chariot with the still insensible king very near to the fortress to which the queen had retreated.

Meanwhile, some of the fugitives from the battle, having reached the fortress, told the queen what had happened, and she, overwhelmed by grief at the death of her husband, determined not to survive him. Perceiving her purpose, the old brahmáns and faithful counsellors, who had accompanied her, endeavoured, to dissuade her, saying, “O glorious lady, we have no certain information of the king’s death: moreover, learned astrologers have declared that the child to be born of you is destined to become a mighty sovereign, therefore do not act rashly or end so precious a life while the least hope remains.”

Apparently influenced by these reasons, eloquently urged, the queen remained silent, and seemed to renounce her purpose, but at midnight, unable to sleep, and oppressed by intolerable grief, she rose up, and evading her sleeping attendants and the guards outside, went into the forest, and there, after many passionate lamentations and prayers that she might rejoin her beloved husband, she formed a rope by twisting a part of her dress, and was preparing to hang herself with it from the branch of a tree, very near to the place where the chariot was standing concealed by the thick foliage.

Just then the king, revived by the cool night wind, recovered consciousness, and hearing his wife’s voice, softly called her by name. She, hardly believing her senses for joy, cried out loudly for help, and soon brought to her assistance some of the attendants, who carried him gently into the fort, where his wounds were dressed and found not to be dangerous.

After a short time, more of those who had escaped joined the king; and when he was sufficiently recovered, the charming Vasumati, instructed by the ministers, said to him, “All your dominions are lost except this fortress; but such is the power of fate; prosperity, like a bubble on the water, or a flash of lightning, appears and disappears in a moment. Former kings, Ramachandra and others, at least as great as yourself, were deprived of their kingdoms, and suffered for a long time the hardships of adversity; yet, through patience and perseverance and the will of fate, they were at last restored to all their former splendour. Do you therefore imitate them, and, laying aside all anxiety, devote yourself to prayer and meditation.”

To this advice the king gave ear, and went to consult a very celebrated rishi, Vamadeva, intending, under his directions, to engage in such penance as might lead to the accomplishment of his wishes.

Having been well received by the holy man, he said to him: “O father, having heard of your great piety and wisdom, I have come hither for guidance and help in a great calamity. Manasara, King of Malwa, has overcome me, and now holds the kingdom which ought to be mine. I will shrink from no penance which you shall advise, if by such means I may obtain the favour of the gods, and be restored to my former power.”

Vamadeva, well acquainted with all past, present, and future events, thus answered him: “O friend, there is no need of penance in your case; only wait patiently; a son will certainly be born to you who will crush all your enemies and restore your fortunes.” Then a voice was heard in the air, saying, “This is true.”

The king, fully believing the prophecy of the muni, thus miraculously confirmed, returned to the forest, resolved to await patiently the fulfilment of the promise; and shortly afterwards the queen brought forth a son possessing all good marks, to whom his father gave the name of Rajavahana.

About the same time also sons were born to his four ministers. They were named severally Pramati, Mitragupta, Mantragupta, and Visruta, and were brought up together with the young prince.

Some time after the birth of these children, a certain muni brought a very beautiful boy to the king, and said: “Having gone lately into the forest to collect kusa-grass and fuel, I met a woman, evidently in great distress. When I questioned her, she wiped away her tears, and told me, with a voice broken by sobs, that she was a servant of Praharavarma, King of Mithila that he, with his family, had gone to Pushpapuri, to be present at the Simanta festival of the queen, and had stayed there some time after the departure of the other guests; that at that time the King of Malwa, furnished with a magic weapon, had invaded the country; that in the battle which ensued, Praharavarma had assisted his friend with the few soldiers who accompanied him, and had been taken prisoner, but had been liberated by the conqueror; that on his return he had been attacked in the forest by Bheels, and had repulsed them with difficulty. ‘I and my daughter,’ she continued, ’who had charge of the king’s twin children, were separated from the rest in the confusion, and lost our way in the forest. There we suddenly came upon a tiger. In my fright, I stumbled and fell, and dropped the child, which I was carrying, on the carcase of a cow with which the tiger had been engaged. At that moment an arrow struck and killed the tiger. I fainted away, and when I recovered, I found myself quite alone; my daughter had disappeared, and the child, as I suppose, was carried off by the Bheels, who shot the beast. After a time I was found by a compassionate cowherd, who took care of me till my wounds were healed; and I am now wandering about in the hope of finding the boy, and of hearing some tidings of my daughter and the other child.’ After giving me this account, she went on her way again, and I, distressed that the son of your majesty’s friend should be in such hands, determined to set out in search of him.

“After some days I came to a small temple of Durga, where a party of Bheels were about to make the child an offering to the goddess, in the hope of obtaining success through her favour; and they were then deliberating in what manner they should kill him, whether by hanging him on the branch of a tree and cutting him to pieces with swords, or by partly burying him in the ground and shooting at him with arrows, or by worrying him with young dogs.

“Then I went up to them very humbly, and said: ’O Kiratas, I am an old brahmán; having lost my way in the forest, I laid down my child whom I was carrying, while I went away for a moment to try to find an opening out of the dense thicket; when I came back he was gone. I have been searching for him ever since; have you seen him?’ ’Is this your child?’ said they. ‘O yes!’ I exclaimed. ‘Take him, then,’ they replied; ‘we respect a brahmán.’ Thus I got possession of the boy, and, blessing them for their kindness, took him away as quickly as possible, and have now brought him here, thinking he will be best under your majesty’s protection.”

The king, though grieved at the calamity of his friend, rejoiced that the child was saved from such a death; and giving him the name of Upaharavarma, had him brought up as his own son.

Not long after this, Rajahansa went to bathe at a holy place, and in returning, as he passed by a group of Chandalas, he observed a woman carrying a very beautiful boy. Being struck by the appearance of the child, he said “Where did you get this beautiful boy, who is like a king’s son? Surely he is not your own child! pray tell me.”

She answered: “When the Bheels attacked and plundered the King of Mithila near our village, this child was picked up and brought to me by my husband, and I have taken care of him ever since.”

The king being convinced that this was the other child of his friend, the King of Mithila, by fair words and gifts induced the woman to give him up, and took him to the queen, giving him the name of Apaharavarma, and begging her to bring him up with her own son.

Soon afterwards, a disciple of Vamadeva brought a beautiful boy to the king, and said “As I was returning from a pilgrimage to Ramatirtha, I saw an old woman carrying this child, and asked her how she came to be wandering there. In answer to my questions, she told me her story, saying, ’I was the servant of a rich man, named Kalagupta, living in the island of Kalayavana, and I waited on his daughter Suvritta. One day a young merchant, named Ratnodbhava, son of a minister of the King of Magadha, arrived in the island, and having become acquainted with my master, he married his beautiful daughter.

“’After some time, he was desirous of visiting his family, and being unwilling to leave behind his young wife, who was then not far from childbirth, he took her with him, and me as her nurse.

“’We embarked on board a ship, and had at first a favourable voyage; but when approaching the land, we were overtaken by a storm, and a great wave broke over the ship, which went down almost immediately. I found myself in the water near my young mistress, and managed to support her till we got hold of a plank, by means of which we at last reached the shore. Whether my master was saved or not I do not know, but I fear that he perished with the rest of those on board, whom we never saw again.

“’The coast where we landed appeared to be uninhabited, and the poor lady, being unable to walk far, after much suffering of mind and body, gave birth to this child under a tree in the forest. I have just left her, in the hope of finding some village where I may obtain assistance; and by her wish I have brought the child with me, since she is incapable of taking care of it.’

“The woman had hardly finished speaking when a wild elephant, breaking through the bushes, came suddenly upon us, and she was so frightened that she let the child fall, and ran away.

“I hid myself behind a tree, and saw the elephant take up the child with his trunk, as if about to put it into its mouth. At that moment he was attacked by a lion, and let the child fall. When the two beasts had moved from the spot, I came from my hiding-place just in time to see the child taken up by a monkey, who ran up a high tree. Presently the beast let the child drop, and as it fell on a leafy branch, I took it up uninjured by the fall, or the other rough treatment which it had received.

“After searching for the woman some time in vain, I took the child to my master, the great muni Vamadeva, and I have now brought it to you by his command.”

The king, astonished at the preservation of the child under such adverse circumstances, and hoping that Ratnodbhava might have escaped from the shipwreck, sent for Susruta to take charge of his brother’s child, to whom he gave the name of Pushpodbhava.

Some days after this the queen went up to her husband with a child in her arms, and told him, when he expressed his surprise “Last night I was suddenly awakened from sleep and saw a beautiful lady standing before me, holding this child. She said to me: ’O queen, I am a Yaksha, daughter of Manibhadra, and wife of Kamapala, the son of your husband’s late minister, Dharmapala; by command of Kuvera, I have brought this my child to you, that he may enter the service of your son, who is destined to become a mighty monarch.’

“I was too much astonished to ask her any question, and she, having laid down the child near me, disappeared.”

The king, greatly surprised, especially that Kamapala should have married a Yaksha, sent for the child’s uncle, Sumittra, and committed the boy to his care, giving him the name of Arthapala.

Not long after this another disciple of Vamadeva brought a very beautiful child to the king, and said: “My lord, I have lately been on a pilgrimage to several holy places, and on my way back, happening to be on the bank of the river Kavari, I saw a woman carrying this child, and evidently in great distress. On being questioned by me, she wiped away her tears, and with difficulty told me her story, saying, ’O brahmán, Satyavarma, the youngest son of Sitavarma, a minister of the King of Magadha, after travelling about a long time, visiting all holy places as a pilgrim, came to this country, and here married a Brahman’s daughter, named Kali. Having no children by her, he took as his second wife her sister Gauri, and by her he had one son, this child.

“’Then the first wife, envious of her sister, determined to destroy the child; and having, with some false pretence, enticed me, when I was carrying the child, to the bank of the river, she pushed us in. I contrived to hold my charge with one hand, and to swim with the other till I met with an uprooted tree carried down by the rapid current. To this I clung, and after floating a long distance, was able at last to land at this place; but in getting away from the tree I disturbed a black serpent which had taken refuge there, and having been bitten by it, I now feel that I am dying.’ As she spoke, the poison began to take greater effect, and she fell on the ground.

“After trying in vain the power of charms, I went to look for some herb which might serve as an antidote; but when I returned the poor creature was dead.

“I was much perplexed at this occurrence, especially as she had not told me the name of the village from which she came, nor could I conjecture how far off it might be, so that I was unable to take the child to its father.

“Therefore, after collecting wood and burning the body, I have brought the child to you, thinking that he will be best taken care of under your protection.”

The king, astonished that so many children should have been brought in such a wonderful manner, and distressed at not knowing where to find Satyavarma, gave the child the name of Somadatta, and committed him to the care of his uncle, Sumati, who received him with great affection.

These nine boys, thus wonderfully collected together, became the associates and play-fellows of the young prince, and were educated together with him.

When they were all nearly seventeen, their education was regarded as complete, for they had not only been taught the vedas and the commentaries on them, several languages, grammar, logic, philosophy, &c., but were well acquainted with poetry, plays, and all sorts of tales and stories; were accomplished in drawing and music, skilled in games, sleight of hand and various tricks, and practised in the use of weapons. They were also bold riders and drivers of horses and elephants; and even clever thieves, able to steal without detection; so that Rajahansa was exceedingly delighted at seeing his son surrounded by a band of such brave, active, clever companions and faithful followers. One day about this time Vamadeva came to visit the king, by whom he was received with great respect and reverence. Seeing the prince perfect in beauty, strength, and accomplishments, and surrounded by such companions, he said to Rajahansa: “Your wish for a son has indeed been fully gratified, since you have one who is all that you could desire. It is now time for him to go out into the world and prepare himself for the career of conquest to which he is destined.”.

The king listened respectfully to the advice of the muni, and determined to be guided by it; having therefore given his son good advice, he sent him forth at a propitious hour, to travel about in search of adventure, accompanied by his nine friends.

After travelling for some days, they entered the forest of Vindhya, and when halting there for the night they saw a rough-looking man, having all the appearance of a Bheel, but wearing the sacred cord which is the characteristic of a brahmán.

The prince, surprised at such an incongruity, asked him who he was, how he came to be living in such a wild place, and how, with all the appearance of a forester, he was wearing the brahminical cord.

The man, seeming to be aware that his questioner was a person of importance, answered respectfully, “O prince, there are in this forest certain nominal brahmáns, who, having abandoned the study of the vedas, religious obligations, and family duties, are devoted to all sorts of sinful practices, and act as leaders of robber bands, associating with their followers and living as they live.

“I, Matanga by name, am the son of one of these, and was brought up to be a robber like them. Since I have been grown up I have often assisted in plundering expeditions, when they would fall suddenly on some defenceless village, and carry away not only all the property on which they could lay their hands, but several of the richest of the inhabitants, whom they would keep prisoners till a ransom had been paid, or till, compelled by torture, they confessed where their money was concealed.

“On one of these occasions, when my companions were ill-treating a brahmán, I was seized by a sudden feeling of compassion and remonstrated with them. Finding words of no avail, I stood before him, and was killed by my own men while fighting on his behalf.

“After death I went down to the regions below, and was taken before Yama, the judge of the dead, sitting on a great throne inlaid with jewels.

“When the god saw me prostrate before him he called one of his attendants and said: ’The time for this man’s death is not arrived, and moreover, he was killed in defending a brahmán; therefore, after showing him the tortures of the wicked, let him return to his former body, in which he will in future lead a holy life.’

“By him I was shown some sinners tied to red-hot iron bars, some thrown into great tubs of boiling oil, some beaten with clubs, some cut to pieces with swords; after which my spirit re-entered the body, and I awoke to consciousness, lying alone, grievously wounded, in the forest.

“In this state I was found by some of my relations, who carried me home and took care of me till my wounds were healed.

“Shortly after this I met with the brahmán whom I had rescued, and he, grateful for the service which I had rendered him, read to me some religious books, and taught me the due performance of religious rites, especially the proper way of worshipping Siva.

“When he considered me sufficiently instructed, he quitted me, giving me his blessing, and receiving many thanks from me for his kindness.

“Since then I have separated myself from all my former associates, and have lived a life of penance and meditation in this forest, endeavouring to atone for my past sins, and especially seeking, to propitiate the mighty deity who has the half-moon for his crest; and now, having told you my history, I have something to communicate which concerns you alone, and beg you to withdraw with me to hear it in private.”

The two then went aside from the rest of the party, and the stranger said, “O prince, last night, during sleep, Siva appeared to me and addressed me thus: ’Matanga, I am pleased with your devotions; they shall now have their reward. North of this place, on the bank of the river which flows through the Dandaka forest, there is a remarkable rock, glittering with crystal and marked with the footsteps of Gauri. Go thither; in the side of the rock you will see a yawning chasm, enter it and search till you find a copper plate with letters engraved on it; follow the directions therein contained, and you will become King of Patala. That you may know this not to be a mere dream, a king’s son will come to this place to-morrow, and he will be your companion in the journey.’

“I have in consequence anxiously awaited your coming, and now entreat you to go with me to the place pointed out in the vision.”

The curiosity of the prince was much excited by Matanga’s story, and he readily promised to be his companion; fearing, however, that his friends would be opposed to his purpose, he did not on his return tell them anything of what he had heard, and at midnight, when they were all fast asleep, he slipped away without disturbing them, and went to join Matanga, who was waiting for him at a place which had been agreed on, and the two walked on till they came to the rock indicated by Siva in the vision.

Meanwhile, the rest of the party, uneasy at the disappearance of the prince, sought for him all over the forest, and not finding him, determined to disperse, and continue the search in different countries; and having arranged where to meet again, took leave of each other, and set out separately in different directions.

Matanga, entirely believing the vision, and rendered still more confident by the companionship of the prince, fearlessly entered the cavern, found the copper plate and read the words engraved on it. Following the directions therein contained, they went on in darkness, groping their way through long passages, till at last they saw light before them and arrived at the subterranean country of Patala.

After walking some distance further, they came to a small lake, surrounded by trees, with a city in view.

Here they stopped, and Matanga begging the prince to watch and guard against interruption, collected a quantity of wood and lighted a large fire, into which he threw himself with many charms and incantations, and presently came forth with a new body full of youth, beauty, and vigour, to the great astonishment of his companion.

Hardly was this change effected, when they saw coming towards them from the city a procession, headed by a beautiful young lady splendidly dressed, and adorned with very costly jewels. Approaching Matanga, she made a low obeisance, and, without speaking, put a very precious gem into his hand. Being questioned by him, she answered, with tears in her eyes and in a soft musical voice, “O excellent brahmán, I am the daughter of a chief of Asuras, and my name is Kalindi; my father, the ruler of this subterranean world, was slain by Vishnu whom he had offended, and as he had no son, I was left his heir and successor, and suffered great distress and perplexity.

“Some time ago I consulted a very holy Siddha, who had compassion on me, and told me, ’After a time, a certain mortal, having a heavenly body, will come down here from the upper world; he will become your husband, and reign prosperously with you over all Patala’.

“Trusting to this prophecy, I have waited impatiently, longing for your coming as a Chataka longs for rain, and am now come, with the consent of my ministers and people, to offer you my hand and kingdom.”

Matanga, delighted at such a speedy fulfilment of the promise given in the vision, gladly accepted her offer, and with the approbation of his companion, was soon afterwards married to her amid great festivity.

Rajavahana was treated with great respect and kindness by Matanga and his bride; but after seeing all the wonders of the place, his curiosity was satisfied, and he was desirous of returning to the upper world.

At his departure, a magic jewel was given him by Kalindi, which had the power of keeping off from the possessor of it hunger, thirst, fatigue, and other discomforts; and Matanga accompanied him for a part of the way. Walking through darkness as before, the prince at last reached the mouth of the cavern and came forth into the open air.

Having missed all his companions, he was uncertain where to direct his steps, and wandered on till he came to a large park, outside a city, where a great concourse of people was assembled, and he there sat down to rest.

As he sat watching the various groups, he saw a young man enter the park, accompanied by a lady and followed by a numerous retinue, and they both got into one of the swings placed there for the amusement of the festal crowd.

Presently the eye of the new-comer rested on the prince; with signs of great joy he jumped down, exclaiming, “O what happiness! That is my lord Rajavahana,” and, running to him, bowed down to his feet, saying “Great is my good fortune in meeting you again.” Rajavahana, affected by equal pleasure, warmly embraced him, saying, “O my dear friend Somadatta, how happy I am to see you once more!”

Then they sat down together under a shady tree, and the prince inquired: “What have you been doing all this time? Where have you been? Who is this lady? And how did you get all these attendants?” Somadatta, thus questioned, began the recital of what he had done and seen.