Tales of the Throne

Anonymous

400 AD
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Foreword

There are two alternate historical accounts of the stories of Vikramāditya.

They are the Bethala Pachisi, also known as the Bethala Panchvimshati, which
is literally translated as “Twenty-five tales of the Vampire”. The second work
is the Simhasana-Dwathrimshika, “Thirty-two tales of the Throne.” This
translation 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”, first
published in January 1958. This translation itself was an endeavour of at least
two authors. Their pen names are Rasu, who worked on translations from
Sanskrit and Aru. Ramanathan who compiled the stories from various
accounts in Tamil. I have also read Capt. Richard Burton’s account of the
tales 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 more
often as dialogues, fables and riddles. The imprint of the ancient orientals can
be experienced in each story. The stories serve as discourses on morality, civic
life and social relationships. There is a third account derived from the ’Tales
of the Throne,’ rendered later by a Jain monk. Anachronisms and convoluted
references have discredited that work. It has not been used while rendering the
tales for easy reading, today.

I would never have known the Tales of Vikramaditya, if my father had not
introduced me to them. This work is also influenced by the television serial
“Vikram aur Betal,” although no material is imported from the televised
reconstruction. It is also my purpose to learn the import of the stories, and
understand the layers of messages contained within stories, which unfold like a
onion peeled.

This work does contain some imagination of my own. This, I have added to
render the stories sweeter without losing their essence. However, this work
cannot 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 of
Ujjain stood out as a wonder of the ancient world. The city, itself was
illuminated, day and night by lights that the modern world knows naught.
Spires, Towers and Turrets reached out into the heavens above. Anyone
passing by the streets was dazzled by the sight of the tall trees aside the
streets built with cut and polished stone. The trees seemed to be alive like
giant guardians to the passers-by.

Gardens and sheets of green lawns carpeted every neighbourhood, adorned by

trees and flowering plants brought in from every corner of the Earth. The
sight of the flowers: Lotus, Jasmine, Lilies of every colour that nature could
conceive, intoxicated the viewer with their beauty and aroma. The streets and
the homes of the city-dwellers were enchanted. The morning light of the sun
was filtered and made pleasant by the trees that sheltered the buildings of the
city, at least them that did not tower unto the heavens above. Streams of
water crossed the city, leaving the city warm, yet becoming. The sounds of the
languages 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 hilly
north, the walls were carved into bed rocks and stood much taller than the
rest of the sections. The walls were manned by archers on an hourly shift. The
city had enormous gates toward the East, West and South. There were smaller
gates at the East and the West through which all passers were allowed free
conduct. The gates themselves remained closed, except when the city hosted
festivals, or the King set out with his armies to defend it. A moat surrounded
the 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-bridges
permitted city folk to cross the moat with ease.

Outside the great walls of the city dense thickets and forests lay abound, in
their eery devilish gloom and darkness, waiting to consume Ujjain. A magical
spell of protection seemed to keep the foul darkness of the woods away. The
citizens of Ujjain believed that the souls of their ancestors protected them
through 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 city
upholding justice, wisdom and good life. His minister, unequalled in wisdom
helped the Royal Court most dutifully. Inhabitants of nearby lands named the
city ’Dharmasthala’, or the City of Dharma, were justice alone prevailed.

The people of Ujjain were blessed in that they had always been served by
Kings of unmatched wisdom and legendary valour. The thought that his
ancestors 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 woods

The residents of Ujjain, in pursuit of their daily chores ventured out of the
city. Some of them went to trade goods of their crafts with the other cities of
the world. Others went in search of game, to hunt and feed their fellow
citizens. Beyond the walls of the city, they had none of the protection the city
had to offer. As long as they carried out their work by day and returned to the
city 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 their
dear city extended to them far beyond its walls. They wandered further from
the city and began encamping along forest routes. Greed and selfish ambition
fueled their increasing venture. More left dear Ujjain in search of more.

At first, all seemed well and though the forest seemed evil, nothing untoward
happened. The semblance of security beyond the city walls deceived more
people to join the encampments. Staying outside the city by night, foul habits
came 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 not
wish to encourage them to leave the city by giving them the protection of his
soldiers. 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 outside
Ujjain was attacked by a Beast. Although he survived, his servants and
companions were devoured. Fear of dark magic had struck a deep chill. The
merchant, upon reaching Ujjain found an audience with the King. In the week
it took for him to reach the capital, more livestock and pet animals had fallen
prey to the Beast.

The King was most concerned for the safety of his people. He issued an edict
that the people may not leave the city after nightfall until the matter of this
Beast had been settled. He proceeded to assemble his personal bodyguard, a
company of hundred men. Together with a minister of his court, he set forth
into the forest to hunt down the Beast. On the advise of the Chief minister, he
CHAPTER 1. THRONE OF THE HEAVENS 6

set out westward where the Beast had been last reported.

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

Each warrior was armed with a long curved blade, unique to Ujjain. They also
carried a dagger, a pouch containing powders, ointments and linaments to
protect them from poisons and dark magic. They rode light, bare-back,
wearing little armour. Each group of sixteen had four trained archers, who
wielded long-bows. They carried little in terms of supplies of food, as the thick
of the forest, though unfriendly, did bear the gifts of mother nature. This was
also, more a hunting expedition, rather than a march of war; and the King did
not wish to alarm his neighbours.

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

1.2 The enchanted Orchard

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

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

Drawn by the oddity, the King took his horse on a trot toward the orchard. At
the center of the orchard, he saw a hillock covering rubble and ruins of some
ancient structure. The hillock itself was covered by a dense creeper. At first it
resembled a shelter built for travelers. As the King neared it, he sensed a
presence, 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 mind
grew alert, and almost prepared for an ambush. It was not too unlikely that
they had come upon a den of Robbers.

The orchard within which the hillock lay, was fenced with thorns. A wooden
gate-like structure formed a mock entrance to the orchard. King Bhoj seemed
drawn to the orchard, like a young child to a new toy. The minister, quickly
sensing that his King might need him, rode forward, dismounted and joined
him. As he drew nearer, he found that there was a small hut situated between
CHAPTER 1. THRONE OF THE HEAVENS 7

the orchard’s far boundary and the woods.

Suddenly, a rattling sound echoed through the forest, followed by a loud

thump. Birds that had flocked at the orchard suddenly took off. The King
ducked swiftly avoiding a stone that was undoubtedly hurled at him. His hand
clutched his sword as he sprang upright. As the birds left, their cries grew
distant and the place was filled with a muted silence. His senses were sharp,
and adrenaline surged. The soldiers regrouped swiftly under their captain and
stood awaiting orders.

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

The man, finally spoke. He mentioned that he was Saravanabhatt, the

maintainer of the orchard. He was in the habit of sitting on the hillock and
throwing pebbles to scare birds off his orchard. As he sat upon the hillock, he
invited the King and the accompanying group of soldiers to be his guests. The
King was quite pleased in his offer of generosity. The company of soldiers were
overjoyed 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 the
Orchard, who now seemed at ease stood up from the hillock and went into his
hut. As soon as he reached his hut, a madness seemed to have siezed him. He
came and screamed obscenities at the King and his company. He started
accusing them of stealing and bid them leave at once. He also insulted the
King, claiming that anyone ignorant of Dharma was unfit to be a King. He
complained that he was rendered penniless by the act of the King and his men
in partaking of the produce of the orchard.

The King and his men were annoyed at his behaviour. The King commanded
his minister and soldiers to leave the orchard at once. Without any further
word, filled with anger, he set foot out of the orchard. His mind pondered
upon the odd behaviour of Saravanabhatt. Just as everyone had made it back
to the clearing away from the orchard, the man returned to his seat atop the
hillock. In a loud voice, he called the company to return to the Orchard. He
didn’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 the
minister to stay back. He answered the call of the gardener and returned to
the orchard. He stepped onto the hillock to join the man. His mind found
great peace. He was filled with thoughts of philanthropy, such as would be fit
for an Emperor. A sense of calm, filled with deep understanding and majesty
took over his mind.
CHAPTER 1. THRONE OF THE HEAVENS 8

At that moment, he was filled with a metaphysical need to liberate the

enslaved, help the impoverished, award justice to the needy and help his
citizens in the way of morality. It was almost as if these thoughts had haunted
him upon ascending the hillock. He began to understand the rather strange
affliction that had come upon Saravanabhatt. Perhaps, the orchard held a
secret that rendered those who entered with nobility, or perhaps amplified all
that 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 powers
bestowed by the orchard. He offered to recompense Saravanabhatt in whatever
manner he chose fit.

Saravanabhatt, in all humility, stated “Your majesty, as King, you know what
is permitted and what is forbidden. In your wisdom, you decide the price you
would 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 can
rid His devotee of all suffering. To one such as myself, an audience with the
Almightly 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 praised
him for ridding the forest from the man-eaters. King Bhoja was one who did
not prefer praise. Upon returning to his palace, he was filled with a sense of
incompleteness. His thoughts were on the enchantment he experienced at the
orchard and the sense of wisdom he had encountered. His mind listless, he
spent a sleepless night.

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

1.3 The Throne

A minister of his King, and several workers in masonry were sent to excavate
the 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 found
at the hillock in the orchard. Further excavation was in progress. As the King
waited for further news, another day passed. The minister delegated by the
King returned with news of a magnificient Throne, with thirty-two (32) steps.
CHAPTER 1. THRONE OF THE HEAVENS 9

He described, “Each step is made of pure Gold, and has a figurine adorning
the side. The Throne itself is adorned with Nine gems and carvings from a
forgotten era. Its splendour and grandeur can be matched by no art or craft
that we know of. The Throne itself could not be moved. Men, Horses and
Elephants 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 the
ministers in his court, there was one wise, and old, who was learned in the
Shastras and in the affairs of the past. He called him seeking advise. His
question was simple, revealing his rather obsessed state of his mind. “Why are
we unable the move the Throne from its place?”

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

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

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

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

The King, pleased, expressed, “A court without ministers is as useless as a

granary without pots, a Boon that cannot be experienced, Hermitage without
Knowledge, Morality among Villains, Love amidst courtesans, Friendship of
the lowly, Freedom of attractive women, Anger of a Pauper, Inhospitality of
Lord, 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 of
his Scientists, must perform rituals to sanctify saints and the gods, choose a
benevolent mission in his lifetime,” He continued, “Your majesty is exemplar
of all the virtues a King must possess. Therefore in respect, I hail you as my
CHAPTER 1. THRONE OF THE HEAVENS 10

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 prized
the knowledge of his ministers and took to their guidance in ruling his
Kingdom. He was never too tired, or preoccupied when any of his ministers
offered him counsel. He listened, knowing too well, that knowledge only
increased his ability to carry out his duties as King. He himself was a man
adept at discourse and debate. Perhaps, it was the intent of the Throne to find
a second owner who was both humble and mighty to wield such a gift. Neither
fate nor fortune were random.
Chapter 2

The Tale of Bakhūsurudan

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

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

The King took special interest in a courtesan named Bhanumati. He had never
seen nor known another who matched her beauty. He permitted her sit beside
him when he addressed his Court. Almost everyone who saw her were
consumed and clouded the beauticious lust she seemd to radiate.

Bakhūsurudan was quite displeased with his King’s behaviour. He reasoned

that his King had lost his moral repute by permitting a courtesan to sit beside
him in the Royal court. All the people of the Kingdom, the youth in particular
were drawn to her sight and consumed in lust. He could not tolerate this. He
went on to reason further that the King’s lust for the woman also blinded his
judgement.

Engaging his mind in deep thought, Bakhūsurudan compared the abode of the
gods, and role of the immortal entertainers. “Would Indra, King of the gods,
lust after any of them?” Mortal love was burning passion, no different from
setting on a hut made of straw on fire. Passion, lust and emotions too strong
rendered 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 BAKHŪSURUDAN 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 and

Knowledge, 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!”

Bakhūsurudan, being a loyal minister, decided to voice his concerns to King

Nanda. He decided to be subtle in his expression, lest the King should be
angered.

“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. You
meet people of all walks of life in your court. All of them get the opportunity
to devour her beauty with their lustful gaze. Would her heart then not be
disturbed?”

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

“Let us then call upon a painter, unmatched in the skills of artistry; Let him
paint upon canvas, a picture of your dear Queen; Let the picture be displayed
in front of you, at the Royal Court. You shall not miss her, and yet break no
shastras of Dharma!”

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

The King, the Guru and the Painter

The King explained to the artist that the Queen was a woman who was, as
women were classified, a stereotype of Padmini. He commanded that no detail
must be spared in the creation of the portrait. The Queen willingly posed for
the portrait in all her finery, adorned by priceless ornaments that seemed to
emphasize her seductive form. The painter, skilled, as he was, completed his
work in the appointed time. The likeness to the Queen was most realistic to
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 13

the onlooker. The King was overjoyed that the portrait had at last been
complete. The artist, claimed that the portraits he drew resembled the subject
in every detail through knowledge of the craft that had passed to him over
generations.

Saradananda, the Rajaguru, also came to inspect the work of the artist.
Although, he was quite pleased, he begged to differ with the rather outlandish
claim of the artist that the portrait depicted all in complete detail. He went
on to claim that the artist had no knowledge of the delicate features of the
Queen. He detailed further, claiming that a mole, on her left thigh, had not
been 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 the
mole, precisely where the Rajaguru Saradananda had mentioned.

By evening, the King’s mind was fogged in the dark mists of doubt. He did
not know of or believe in any Shastra or Science that allowed a man to know
all 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 that
Saradananda had an intimate relationship with his Queen, that he himself was
unaware of. Consumed by Doubt and Clouded by his Passion, his mind
reasoned no further, passing judgement hastily without intending to
investigate 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 body
communicate what words do not. They speak of their love for one, while their
mind dwells upon another. No woman seems satisfied with the love of one
man. 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 consumes

more firewood. Rivers flow into the ocean endlessly as nature dictates, yet the
Ocean never increases. So does the lust of a women never cease to be quenched
by one true lover, always seeking for more.”

“A man in love believes that his lover is his and his alone. True folly has no
greater example than a man who is in love; for fate conspires to cheat him like
a puppet of his lover. A woman consumes her blinded lover until he has
nothing left. Then surely she abandons him.” The King’s reasoning seemed
distraught, led more by the vile suspicion than logic or wisdom. His mind was
was now tossed in stranger streams of fate.

Without further ado, he ordered the immediate execution of his Rajaguru

Saradananda. Anger forced him to act in haste, while his infinite faculty lay
buried 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 acquired
his wealth. Is there no end to the suffering of one who falls in lustful love?
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 14

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

“Cleanliness in a crow, Fair game in a gambler, Pity from a snake, Restraint

in a woman, Unconditional friendship from a King, can never be found.” His
monologue continued, “However innocent a man might be, if he is subject to
the wrath of a King, is he not always found guilty?”

As the guards led him to his execution, Saradananda spoke to Bakhūsurudan,

“Are the allegations are true or false? Should a Guru be executed? Is this not
breach of justice? Surely, as a minister, you are aware of the truth and your
judgement is not clouded. Grant me your help, and spare my life.”

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

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

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

Relentlessly, Bakhūsurudan warned “My Prince, the time of your destruction

is near. If not, you would definitely heed my warning. A golden deer in the
forest is unnatural. No one has ever seen or heard of such a thing. Yet it is
that which deceived Sita, and even set Lord Ram to pursue it. When
destruction 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, heed
my warning, this once.”

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

Suddenly, he spotted a most beautiful deer at a distance. Without wasting

time, he turned and pursued the deer on horseback. His companions were busy
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 15

preparing to return to the Palace, only to notice that the Prince had suddenly
taken off. The Prince continued his pursuit until he lost sight of the deer. He
was tired from the labours of the day. He halted beside a lake, finding shade
beneath a huge tree and dismounted. The lake and the scenery were a treat to
his eyes. The lake was surrounded by tall blades of green grass. He strode
forward 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 to
rest under the tree. The sight seemed like reality eclipsing the imagination of a
poet.

The Prince, the Bear and the Tiger

His idle thoughts were short-lived, as a tiger sprang up from behind the tall
blades of grass. His horse, struck by mortal fear, broke off and ran. The
Prince, left with no option, swiftly climbed the tree hoping to escape the great
cat. His luck, seemed to worsen, as he chanced into a Bear resting upon the
branches of the tree. The Bear was holding on to branches higher above. The
Prince 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 was
nowhere else he could go. The wait lasted longer than any had anticipated.
The prince slowly grew more impatient and afraid. They waited even as the
sun had set. As sleep began to overcome the Prince, the Bear invited him to
climb 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 of
the bear and slowly slumbered with his mind finding some ease.

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

“Whoever he is, he has come to me for sanctuary. I shall not betray him by
letting him become your meal. Murdering those to whom one offers sanctuary
is a great sin. Whomsoever betrays trust shall be cast into hell until the end of
the 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 yet
given up and Spoke up to the prince, “Prince, do not believe in the Bear. He
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 16

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

“Let me tell you why this Bear has spared your life. While I am gone, he
intends to devour you and feed himself. You, being naı̈ve and innocent, have
believed 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 naı̈ve indeed. Heedless of the
consequences, he pushed the bear down. As the ways of fate are mysterious,
the Bear did not fall. He clung to another branch, responding with quick
reflex. As he realised that the Bear was awake and alert, the Prince now
shuddered in fear of the consequences of his deed.

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

The minister dispatched scouts in search of the Prince. They found him in his
state of madness, who kept uttering the same word ’Sasemira’. Looking at the
state of his Prince, the King was overcome by grief. He beckoned every healer
in his country and promised them rewards if they cured his son. None
succeeded and the King continued to grieve. He admonished himself for having
ordered the execution of his Rajaguru without inquiry. He lamented and
shared his grief with his loyal minister Bakhūsurudan.

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. I
have committed great sin by ordering his execution without investion. One
must always think of the consequences of his action, before executing them. His
word alone was proof enough, but I doomed myself by ordering his execution.”

“Bad judgement is solely resonsible for misfortune. The Goddess Saraswati

gives her boons of knowledge only to him who employs the faculty of his mind
before making any decision. Alas! no one could prevent my thoughtless
judgement. Now who can help me.”
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 17

Redemption
Bakhūsurudan replied, “What happened has happened and cannot be undone.
Fate too influences our judgement. Knowledge, Deed, Intent and Friendship
are 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, what
must happen will happen.” He too was unsure as to how the future was about
to unfold. The King, desperate, announced that he would grant half his
Kingdom to the one who would cure his son.

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

As the young Prince reached the house of Bakhūsurudan, he took seat. He

continued chanting ’Sasemira’ almost endlessly. The Rajaguru Saradananda,
hiding behind a curtain, listened to his chant. Saradananda reasoned that each
syllable of the Prince’s chant was the first syllable of a verse or shloka. He
proceeded 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, has
no courage.” Upon listening to the meaning, the Prince stopped uttering the
syllable ’Sa’.

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

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

“Rāja (King), for the health of your son, offer plenty, to those who are well
versed 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 King
was overwhelmed with gratitude that his Prince was now restored. He still
believed that it was a woman who had helped him. His heart was filled with
gratitude. 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 Tiger
and the Prince?”

Saradananda, from behind the curtain, chuckled and replied, “By the grace of
the Teacher of the Devas, Sharada Devi speaks through me. It is her infinite
wisdom and grace that let me understand and reveal the secret concerning
CHAPTER 2. THE TALE OF BAKHŪSURUDAN 18

Queen Bhanumati’s form. Likewise, it is by her divine grace that I understood

the episode in the woods.”

The King was stunned for a moment. Without wasting a moment, he parted
the curtain and bowed down to the grace of his Raja Guru, Saradananda. He
thanked Bakhūsurudan, his minister, “Your friendship and good deeds have
helped me rid myself of the curse that befell my Kingdom and my son. I now
understand why friendship with those who are pure at heart is the only way to
keep one’s troubles at bay.” The King also understood that without
Bakhūsurudan’s wisdom and clarity of thought, he may never have received
the opportunity to regain the services of his Rajaguru.

Bakhūsurudan 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 Bakhūsurudan. The King
performed religious rites and rituals of purification in anticipation of ascending
his new Throne. He gave wealth to the needy and received the blessings of
many holy men. He also sought the advise of his ministers and chose an
auspicious hour to ascend the Throne.

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

As he neared the Throne, he felt a presence, much like he had experienced in

the orchard where the Throne had been found. As he prepared to take his first
step, 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 Throne
at 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 upon
the hillock at the orchard. Surely, the Throne possessed some magic that
made 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 would
undoubtedly 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 beauty
unsurpassed and their adornments heavenly. They were each looking at him;
and all of a sudden they began laughing, the kind of laughter that was
mocking, and in some ways humiliating. He was shocked for a moment at this
outworldly 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

19
CHAPTER 3. THE LAUGHING FIGURINES 20

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

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

Disturbed by the question, he faced the figurine and replied, “Damsel, I

possess 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 King
must according to his Dharma. Is there something I lack, that you are aware
of?”

The figurine resumed its mocking laughter. It replied, “Hear, King Bhoja.
Your own speech reveals that you are unfit for this Throne. You have spoken
that you give to the needy. One who reveals his charity or speaks of the flaws
in others is unfit in this world as the the next. He who is of good repute will
not reveal his charity and never speak of the failings of others.’Age, Wealth,
Flaws, Strength, Medicine, Intimacy, Charity, Pride and Failings’ are nine
things a man must never reveal. Hence one must never talk about his own
merits. Likewise, one’s lack of knowledge should never be revealed to the
learned or opened to argument.”

Hearing the words, the King exclaimed, “You have spoken verily! He who
speaks of his own merits can only be a fool. To have spoken of my deeds to my
people 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 Vikramāditya ruled over this
worldly realm as mighty Indra rules over the heavens. Only he who is blessed
with His merits and qualities can ever occupy this Throne. Do you claim to
equal him in his merits, deeds, wisdom and valour?”

King Bhoja, overcome by curiosity, less by his intention to ascend the Throne
asked the figurine, “Pray, tell me the history of the King to whom this Throne
belongs!”
 Part II

The 32 Steps

21
Chapter 4

Vinodharanjitha’s Story

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

4.1 The Tale of Chandravarnan

In the city of Nandiyapur, there lived a Brahmin citizen named
Chandravarnan. He was well-learned in the four Vedas, six Shastras, seventeen
Puranas, twentyone Commentaries and a master of the sixty-four arts and
crafts. Despite his Knowledge, he went in search of a Guru from whom he
might learn more.

He left his city, in search of a Guru, roaming from city to city. One day, he
was overcome by thirst and found a tank at the foot of a small hill. He
approached 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 rest
under the tree and soon fell asleep.

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

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

Chandravarnan introduced himself and explained his pursuit of a Guru from

whom he might acquire knowledge of the arts and crafts he was yet unaware
of. The Rishi, in his form as a Brahmin offered to teach him the arts and
crafts he knew of. He requested that Chandravarnan should follow his
instructions exclusively for the next six months. Overjoyed, that he had found
a new Guru, he agreed to all conditions put forth and asked no questions as a
dutiful pupil to his Guru.

22
CHAPTER 4. VINODHARANJITHA’S STORY 23

The Guru instructued Chandravarnan that he should spend the next six
months without consuming any form of food. He was to perform penance
under 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. This
study was to be the fruit of his labours. He kept at it day and night. The
Guru was pleased at the sincerity and undiminished enthusiasm of his student.
He taught him all that he knew and advised Chandravarnan to return to his
city and marry a woman of good repute and start a family.

As Chandravarnan, took the road, returning to Nandiyapur by foot. On his

way, he passed by a village named Kanniyapuri. Tired from his exertion, he
sought rest. He sat at a porch of a house that seemed rather comfortable. He
later learnt that it belonged to a Dasi named Alangaravalli. Sleep overcame
him, and he finally slumbered. The Dasi, after performing her duties at the
temple, returned to her house at the tenth (10th) hour of night. She was
shocked at the sight of the sleeping being, who resembled more a breathing
corpse than a living human. She raised the alarm, and the neighbours came
immediately to her assistance.

They explained to her that this man had not had food nor water for more
than six months. They explained that she should give him two cups of rice
mixed with one cup of ghee, and apply it over his entire body, According to
them, 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 his

journey to Nandiyapur. Alangaravalli, the Dasi was most displeased. She told
Chandravarnan that she had served him as a wife would serve a husband,
hopeful that he would take her hand in marriage. Alangaravalli, was most
displeased that Chandravarnan had decided to leave her.

She took him to the Chieftan of the city, hopeful of pleading the case. Upon
hearing her complaint, the Chieftan and his counselor replied. If a man of
Noble birth and a Brahman were to marry a Dasi, he must take four wives in
the same ceremony. He accepted the judgement of the chieftan, and so
according to the ritual he married four women whom he equally loved. The
chieftan and his advisors were more than willing to offer their daughters in
marriage to the Brahman. The three other wives were Chitrarekha (daughter
of the chieftan), Kalyani, (daughter of the priest) and Komalangi (daughter of
Somashekar.)

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

Together, the family lived in harmony. The four sons were disciplined and
bestowed 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. He

lived the life of a model-citizen, well-educated as he was. Time passed, and the
Chieftan of Kanniyapuri succumbed to a mortal illness. Being husband to
Chitrarekha, only princess of Kanniyapuri, Chandravarnan instantly inherited
the Throne. He became King of Kanniyapuri.

At the time when Chandravarnan became King, his sons were young men in
their youth of age suitable to wedlock. However, Chandravarnan knew that if
his son Bradhruhari was married and had children, Chandravarnan himself
would be denied the state of Moksha. Bradhruhari, seeing that his father was
unhappy at this possibility, vowed that he will have no children through
wedlock.

Vallaba Rishi, the eldest son, gave his blessings to his brother Bradhruhari. He
then left for the dark forest accompanied by his brothers Vikramaditya and
Bhatti. The brothers left their house to ensure that they spend the time in
penance, in search of religious ablution. Bradhruhari knew that, being a
Brahmin, 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 abdicated

The city of Kanniyapuri on earth flourished in ancient times. Its splendour
was equalled only by the city of Amaravati in the heavens. King Bradhruhari
ruled the city while his foes watched in envy. The Kings who fought him, were
defeated and ended up in his dungeons. Their Queens came to his court
pleading the freedom of their husbands. As a man of honour, and not wanting
the weeping and wailing of them to continue, he freed his captives. His valour
was exceeded only by his patronage of the arts. His younger brother Vikraman
had no match in the martial arts. Vikraman was a fearsome warrior who felled
many a foe in battle.