Note 14 — PART II.

Now at this time there set in the fragrant season of spring, as if to burn him utterly, (636) and while it intoxicated all living beings, it was used by Love as his strongest shaft to bewilder the heart of Kādambarī. On Kāma’s festival she passed the day with great difficulty, and at twilight, when the quarters were growing dark, she bathed, worshipped Kāma, and placed before him the body of Candrāpīḍa, washed, anointed with musk-scented sandal, and decked with flowers. (637) Filled with a deep longing, she drew nigh, as if unconsciously and suddenly, bereft by love of a woman’s native timidity, she could no longer restrain herself, and clasped Candrāpīḍa’s neck as though he were yet alive. At her ambrosial embrace the prince’s life came back to him, and, clasping her closely, like one awakened from sleep (638), he gladdened her by saying: ‘Timid one, away with fear! Thine embrace hath brought me to life; for thou art born of the Apsaras race sprung from nectar, and it was but the curse that prevented thy touch from reviving me before. I have now left the mortal shape of Çūdraka, that caused the pain of separation from thee; but this body I kept, because it won thy love. Now both this world and the moon are bound to thy feet. Vaiçampāyana, too, the beloved of thy friend Mahāçvetā, has been freed from the curse with me.’ While the moon, hidden in the shape of Candrāpīḍa, thus spoke, Puṇḍarīka descended from the sky, pale, wearing still the row of pearls given by Mahāçvetā, and holding the hand of Kapiñjala. (639) Gladly Kādambarī hastened to tell Mahāçvetā of her lover’s return, while Candrāpīḍa said: ‘Dear Puṇḍarīka, though in an earlier birth thou wast my son-in-law,14 thou must now be my friend, as in our last birth.’ Meanwhile, Keyūraka set off to Hemakūṭa to tell Haṃsa and Citraratha, and Madalekhā fell at the feet of Tārāpīḍa, who was absorbed in prayer to Çiva, Vanquisher of Death, and Vilāsavatī, and told them the glad tidings. (640) Then the aged king came, leaning on Çukanāsa, with the queen and Manoramā, and great was the joy of all. Kapiñjala too brought a message to Çukanāsa from Çvetakatu, saying: ‘Puṇḍarīka was but brought up by me; but he is thy son, and loves thee; do thou therefore keep him from ill, and care for him as thine own. (641) I have placed in him my own life, and he will live as long as the moon; so that my desires are fulfilled. The divine spirit of life in me now yearns to reach a region surpassing the world of gods.’ That night passed in talk of their former birth; and next day the two Gandharva kings came with their queens, and the festivities were increased a thousandfold. Citraratha, however, said: ‘Why, when we have palaces of our own, do we feast in the forest? Moreover, though marriage resting only on mutual love is lawful among us,15 yet let us follow the custom of the world.’ ‘Nay,’ replied Tārāpīḍa. ‘Where a man hath known his greatest happiness, there is his home, even if it be the forest.15 (642) And where else have I known such joy as here?16 All my palaces, too, have been given over to thy son-in-law; take my son, therefore, with his bride, and taste the joys of home.’ Then Citraratha went with Candrāpīḍa to Hemakūṭa, and offered him his whole kingdom with the hand of Kādambarī. Haṃsa did the same to Puṇḍarīka; but both refused to accept anything, for their longings were satisfied with winning the brides dear to their hearts.