The Myth of Pabuji

Asdanji Dhandal is out hunting, in the evening hecamps on the shore of a beautiful lake. During thenight, he hears the sound of splashing water, hewakes and sees by the light of the moon somebeautiful nymphs playing and bathing in the lake.As soon as the divine young girls catch sight ofDhandal they all run away, except one, Kesarpari,who was swimming underwater and hasn’t seen theintruder. Dhandal steals her clothes and hidesbehind the bushes. When Kesarpari emerges from thewater she notices her clothes are missing and callsout, promising a reward to whoever returns hergarments. Dhandal comes out from his hiding placeand reveals himself to the nymph, refusing, however,to return her clothes unless she promises to marryhim. She accepts on one condition: he must neverenter her room without her permission. Dhandalagrees and they immediately marry and conceive ason. The birth of Pabuji takes place in a field ofsaffron as a sign of his royalty, indeed the colourof saffron is used to dye the garments and turbansof the nobility. A few days after Pabuji’s birth,however, his father enters into Kesarpari’s roomwithout first obtaining her permission and finds atiger nursing a cub. Dhandal’s surprise at thisvision is increased when the tiger and cub transformthemselves into Kesarpari and Pabuji. The nymph hadbeen very clear and an agreement is an agreement,which he has violated and she would now leave himforever. Seeing his mother walk away the young boyasks what his destiny will be. Kesarpari reassures

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him that one day they will meet again. Years latershe will appear in the form of a black mare, whichPabuji will buy, he will name her Kesar Kalami,which means black saffron. However, our little heromust be nursed and this task falls to the mother ofhis brother Buro, her name is Kamalade.

Dhandal takes Pabuji to the house he shares with hismortal wife, Kamalade, with whom he already has twochildren, his son Buro and daughter Pema. Kamaladetakes care of the young boy and loves him as one ofher own. Now Dhandal is the Lord of Kolu, a verysmall village in the north of Rajasthan, a place ofno political or strategic importance where animalfarming is the main source of income. Pabuji is notthe firstborn son and his elder brother Buro willinherit the throne. Pabuji grows big and strong andbecomes wealthy, learning to ride and fence, but hehas the soul of an aesthetic and shuns the companyof women, choosing to remain celibate. His greatestpassion is to go for long walks and rides with thevillage chieftains: Chando, Salji Solanki, HarmalDevasi and Dhembo.

His brother Buro on the other hand is more sanguine,he marries young to a girl of good family, Gailovat,who soon gives birth to a daughter whom they nameKelam. Buro runs wild, riding his horse and spendinghis time hunting, sometimes crossing the border intoneighbouring domains. One day, while chasing a wildboar he pursues a hare (Buro was happy to huntanything) and arrives at the palace of SarangdeKhinchi, King of Taval. In the poem all these minorkings are called Rajas, even rulers of very small

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nation states, so small in fact that a hunting tripcan easily mean crossing the border and causing adiplomatic incident. Buro is also a little arrogantand instead of excusing his trespass and leavingpolitely he continues his pursuit of the hare in thegardens of Khinchi’s palace. Buro’s behaviour causeshim to be seen in a very bad light and Khinchidemands that he leave immediately. The arrogantBuro is offended, and displaying his usual badcharacter, he swears that this insult will be washedaway with blood saying:

“Listen, Oh Khinchi of Jayal! In retaliation for this hare there will be agreat war; in the hare’s name swords will ring between the Rathorsand the Khinchis”1.

He then spurs his horse on and returns to his landin the company of his chieftains. Along the way,his anger cools and his warlike intentionsdissipate, he returns from the boar hunt withouteven a hare. As soon as his wife Gailovat sees himshe understands that something is wrong and insiststhat Buro tells her what has happened. It may beassumed that Gailovat would have some common sensebut instead she calls Buro a coward and complainsthat she will not be able to face her friends overtea with a husband who does not demand payment inblood for such a grave offence! Gailovat beratesBuro continuously with words such as:

“King Buro, today you have become afraid of this Khinchi”; or, “OhBuro, you have acknowledged misgivings about Khinchi. If you had

1 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 276.

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met your end in the battle I should have gone and become sati at thewell of Gujavo; but you returned home through fear of fighting!”2

And so on until he can stand it no longer, he callshis squires and his brother Pabuji and rushes off tofight Sarangde Khinchi to escape the constantnagging of his wife.

Among the chieftains there is a certain Dhembo, awild young boy who needs to be held on a tight reinbecause he always goes too far, especially whenunder the influence of opium. On this day Dhembohas over-indulged in opium and, taking his bow, hebegins firing arrows with fury and doesn’t stopuntil the last enemy has fallen, to the great joy ofthe vultures who feast on the corpses of thebattlefield. The only one who manages to escape hisarrows is King Khinchi, fleeing the battle when hesees defeat is imminent, but the proud Dhembopursues him and thrusts his sword into Khinchi’sback.

After this demonstration of strength and courageDhembo presents himself before his masters butPabuji pours cold water on the heat of his triumph,attempting to explain that his actions were bravebut would have grave consequences, as from now onthe Kinchi family will be forever enemies.

“My chieftains, we have done ill in the land; today we have begun afeud against the Khinchi. Khinchi is known as a knight equal instrength to us”3.

The son of Sarangde, the fierce warrior, will seekto revenge his father and a feud is thus begun. How

2 Ibidem p.278.3 Papu, video recorded Epic of Pabuji by U. Mondini.

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can this spiral of violence be stopped? The firstthing is to send Dhembo away for a holiday before hemakes any more trouble with his bravado. An ideacomes to Pabuji and Buro: they must marry a girlfrom their family to Jindrav and the only possiblecandidate is their sister Pema. Without wasting anytime, and especially without asking Pema if she isin agreement, they immediately send Chando withnuptial gifts to the court of Jindrav Kinchi. Themessenger, in spite of the ongoing feud, is welcomedinto the court of Jayal, though without greatmanifestations of joy. Jindrav listens to hisenemy’s proposal with scepticism, having never seenPema before in his life: what if she proves to be anugly woman? In the end he accepts, deciding to givePema a life of hell in his court, more a hostagethan a wife. At any rate the wedding is celebratedby the Brahman, with all the usual pomp andceremony, and the newlyweds retire to their kingdomto live happily ever after … so to speak.

At this point a new character appears, a certainDeval, an infuriating woman who, between her and hercows will forever be under our feet. She holds thetrident of Mother Karni, a major goddess inRajasthan and, like many other Rajasthani goddesses,she was born a Caran. Deval is a spinster who livesin Garvaro with her sister, their cows and horsesand she is an incarnation of the Goddes. Pabujihimself is said to be an avatāra of Laksmana, theyounger brother of Rāma. Phulvanti, Pabuji’s youngbride, is said to be an avatāra of Surapankhā, sisterof Rāvana, whose avatāra is said to be Jindrāv

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Chinchi. According to Smith “The reason for thereincarnation of these figures is that the Rāma-story leaves them with unfinished business, so tospeak, so that it is necessary for them to assumeflesh and come down to earth once more to put theiraffairs in order. (It must be remembered that theseaffairs are part of the endless struggle betweengods and demonds, and thus have a cosmicsignificance).4

There comes a time when Pabuji must absolutely buy ahorse and, as he is sleeping one night in his courtat Kolu, he has a dream: in his dream he is sportingwith Deval’s mare Kesar Kalami, this mare being noneother than the reincarnation of his mother. Butthere is a problem, the mare has been promised toJindrav Khinchi of Jayal, and he has already beenand tied a thread to her mane to claim her as hisown. So Deval advises Pabuji:

“Lord Pabuji, do not speak the name of the mare Kesar, or Khinchi ofJayal will attack my unprotected kingdom of Gadvaro”5.

But our hero insists and in order to purchase thismare he promises Deval the world: the pasturage ofJujaliyo, the tank of Nibali and the village ofGoliya-Mathaniya to live in. In the end she accepts,but she asks something in exchange at once: thefirst thing she requests is that he goes to recoversome cows that a certain Mizra Khan, King of Patan,has stolen from her, and worst of all, he has slainthem! Cattle stealing happened frequently in thosedays and Deval has been victim to thieves many4 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991,p. 92.5 Papu, video recorded Epic of Pabuji by U. Mondini.

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times. Pabuji saddles his new mare, and togetherwith his chieftains, he departs to retrieve thestolen cattle, massacring all the enemies, lettingthe wild Dhembo off the leash. After this Pabujiundergoes a spiritual crisis and wants to go toPushkar to bathe in the holy waters. Leaving Devaland her cattle he gallops towards the holy city atBrahama. As soon as he arrives he sets up camp onthe shore of the lake and descends towards the holywaters, but he stumbles and is about to fall when ahand grabs him and prevents him from an undignifiedtumble. Pabuji turns to see the pilgrim who savedhim from this embarrassing incident and immediatelywishes to thank him and cover him in gold. He firstasks him his name and heritage, the pilgrim answersthat his name is Gogaji, son of the King of Pitaldeand he refuses any reward of gold, silver or saffronsilken robes. He is a man who gets straight to thepoint and he asks for the hand in marriage ofPabuji’s daughter. Poor Pabuji is disconcerted andit is immediately clear to Gogaji that there is nodaughter, or even a wife and neither does Pabujiwant one because he has enough problems with hissister-in-law, choosing instead the life of anascetic. His words are clear:

“Oh righteous Gogo, do not speak the name of a girl! Gogoji, I cannotlook at the face of an advancing woman nor at the back of aretreating woman; Oh righteous Gogo, I have no dealings with girls;Oh Lord, there is no daughter in Pabuji’s palace!”6

But there is a solution, he could marry the daughterof Pabuji’s brother Buro, this is quickly decidedand the girl is promised to him. Calling6 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p.295.

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immediately for his faithful Chando, he sends him todeliver the good news to his brother, to his wifeGailovat, to all his relatives, and he evens findstime to tell the bride to be, the noble young woman,Kelam.

The news of this matrimonial agreement is notgreeted with enthusiasm at court and Buro isunwilling to give his daughter to a descendant of afamily of inferior nobility to his own and he pointsout:

“Oh chieftain Chando, Gogo is known as a low, base Rajput; theRathors are known as the lords of fifty-two forts! The Lady Kelam is ayoung child just out of her cradle, and Gogo is known as a man old inyears. The Lady Kelam is clever and skilful with her hands, when Gogois known as a plain nuisance and a hopeless bungler”7

Furthermore the girl has not even celebrated herfirst Teej, the ritual which can be performed onlyafter puberty8. She is therefore not yet eligiblefor marriage.

7 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 298.8 Teej is a festival celebrated mainly in northern and central India. It is observed by women for wellness of their husband. Literary "teej" means "third". Therefore Teej falls on the third day after the moonless night and the third dayafter the full moon night of every month. However, the third day after the new moon of Shraavana month is the most important Teej. As Shraavana month falls during monsoon or rainy season when the surroundings become green, the ShraavanaTeej is also called Hariyali Teej (Green Teej). It falls in late July to early August. Dedicated to the Goddess Parvati, commemorating her union with Lord Shiva, the festival is celebrated for sexual bliss, well-being of spouse and children and purification of  body and soul. The festival is a three-day-long celebration that combines sumptuous feasts as well as rigid fasting and young women sitting on traditional swings which are hung from the trees.

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Chando returns sorrowfully to Pubaji and Gogaji, hismission has been totally unsuccessful. Even themost distant and senile relative from the mostremote castle has sent his refusal to this wedding.Pabuji does not lose heart, he takes Gogaji to oneside and explains his plan. He exclaims to thewould-be bridegroom:

“Oh righteous Gogo, tomorrow is known as Kelam’s first ShraavanaTeej, Lady Kelam will go into the garden. You take your form as thesnake-god Vaasuki, go and sit in the swaying branch of a Champatree. The Lady Kelam will go into the garden, you go and sit in thebranch of a Champa tree taking the form of a black snake”9.

Meanwhile Kelam says to her friends:

“Oh Tijani sisters, draw lines on your eyelids with lamp-black andsurmo. Oh Tijanis, apply tilaka of green verdigris! Oh Tijani sisters,open your boxes of ornaments, we shall wear ornaments of pure gold!Oh Tijani sisters we shall wear precious silk saris adorning ourselvessixteen-fold and thirty-two-fold”10.

Kelam and her Tijani sisters go and call thecarriage driver to fit out the oxen-carriage withjingling instruments and they sit in the carriagesinging festive songs. Singing and playing theTijanis they reach the garden and call out to thegardener to open the gate. But the gardener advisedthe girls that this is no time to enter the gardenbecause a black snake-god is disporting himselfwithin. But Kelam and her Tijani sisters insist andinsist, offering the gardener a gold ring for hislittle finger and a necklace of nine strings for histhroat; in the end he opens the seven gates and the9 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 299.10 Ibidem p. 299.

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girls spread out in the garden fastening a swing tothe swaying branch of a Champa tree.

So the next day, which is the day of the Teejceremony, Gogaji is to hide in the garden where theritual is to be performed and, at the right moment,in the shape of a serpent he will make hisappearance. Gogaji understands, he is a bright man,no sooner said than done, he goes and hides himselfbetween the branches of the Champa tree in his formas the snake god Vāsuki. He waits until thebeautiful Kelam leans against the tree and he bitesher little finger. The poor girl immediately fallsto the ground, victim to a very high fever, theTijani sisters immediately lift her from the groundand put her on to a stretcher. She is immediatelytaken into the palace and her father is called forby a maid.

But Buro is having a nap and he doesn’t want to bedisturbed:

“My maidservant, may your family go to the bad!

O maidservant, why did you call out to me in the middle of my nap?

Listen, O maidservant! You have done ill in the land”.11

Buro continues to surprise us with his behaviours!Laky enough for Kelam that her mother hears Buro’scomplaints and call immediately for the servant.Gailovat sends at once the maid to calls forshamans, healers, wise men and charlatans but nobodymanages to cure the young girl of the lethal bite.At last the pour mother “adorns herself sixteen-fold and

11 Ibidem p. 302.10

thirty-two fold”12 and goes straight to visit Pabuji inhis palace. He welcomes in the usual pompous way:

“O sister-in-law, why have you come today on a day of no importance?

Quen Gailovat, tell me what is on your mind!

On what great business have you come to my glorious assembly?

Gailovat answers:

“Pabuji, the spotless Sun-god wiyh his rising rays disposes of seriousbusiness;

I have come to your glorious assembly, Pabuji, on a minor domesticmatter.

The Lady Kelam. Your brother’s daughter, went into the garden,

A poisonous snake clung to the Lady Kelam little finger”.13

Finally Pabuji nonchalantly suggests to sprinkleher palace with curd and milk, then to tie a threadto Kelam in the name of Gogo Cauhan of Gogāmerī, andthen marry her to Gogaji, the marriage ceremony willsave her. Queen Gailovat goes back straight to herpalace and wakes her husband up and force him tosend a Brahmin to take the garlands for a bridegroomto Gogaji.

The Brahmin takes eight fresh coconuts for thebetrothal, set out and goes on the road to GogoCauhān palace, and at the break of day he paysrespect to Gogo’s courtiers.

“O righteous Gogo, I have come to your glorious assembly on a minordomestic matter.

O righteous Gogo, the Rathors gave me a garland for bridegroom;12 Referred to the folds of the sari.13 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p.304.

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I have brought garlands for a bridegroom in Gogo’s name”.

But now Gogo is offended and refuses the offer:

“Listen, O Brahmin! Go back the way you came;

I shall not take garlands for a bridegroom in the name of the Rathors!

The Rathors spoke sarcastic words to me;

Their words are striking at my delicate vital organs.

The Rathors said that I was known as a low, base Rajput”.

The brahmin is sad and doesn’t know what to do, hetravelled all the way to face an unexpected refusal,meanwhile Lady Kelam is dying. When he’s about topay respect to the assembly and return to Kolu,Gogaji speaks:

“O Brahmin, I was joking with you;

But in your mind you took my words for true.

O Brahmin, leave your shoes at the side of the rug;

Please be seated at the front of Gogo’s glorious assembly”.

The brahman happily leaves his shoes at the side ofthe rug and come and seat in front of Gogaji puttingon him the garland of flowers and tiding on him thebridal threads dyed with turmeric and exclaiming:

“O righteous Gogo, you are called an incarnation of the snake-godVāsuki;

So have nine maunds of rice prepared in turmeric;

Circulate invitations to all the gods and goddess in the land”.

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Preparations are made at once, the priest is called,flowers are arranged and sweets are prepared, firesare lit and fountains flow and the guests areinvited beginning with the god Ganesh, the goddessVemātā, Krishna, Rāmdev, Rāma, Lakhmana, Sītā,Hanumān, Shiva and his consort the Goddess, SarvanKāvariyo, Vishnu and the snake god Bhabūto Siddh.

At last a wedding procession is formed and turmericsongs and anointment songs are sung, while drums arebeating rhythmically and coloured powder is flyingover everybody. At last Gogo strikes the toran withhis whip, while Kelam’s mother, Queen Gailovathonours him with an āratī-lamp. As soon as the holyribbon is tied to the girl’s arm she immediatelycomes round and, as fresh as a rose, she marriesGogaji, performing the circumambulations around thesacred fire. All the congregation clap and cheer,promising gifts: Buro promises the bride beautifulcows, her maternal uncle, elephants, Dhembo says hewill give her wonderful pearls but in the end themost precious gift is pledged by Pabuji – the she-camels of Lanka. Everybody laughs and takes it as ajoke, as does the bride. In spite of her youth, sheis almost still a child, she doesn’t wish to beteased and asks for a proper gift, nobody who goesto Lanka has ever returned.

“Oh Rathor father’s brother, all people in the land give real wedding-gifts, why did you promise me a non-existent wedding-gift? Oh Pabuji,Lanka is known to be on the far shore of the seven seas; the man whogoes to Lanka does not return again. Oh Pabuji, you should have givenme the mare Kesar’s ornaments; at the joining of hands you shouldhave given me the mare Kesar Kalami!14

14 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 323.

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Even the good Gogaji smiles under the nuptial arch,but Kelam insist on more tangible offerings, shewants the jewels, which adorn the mane of Pabuji’shorse, in fact she wants the mare itself. Pabuji isunmoved. Firstly he points out that the mare is thereincarnation of his mother, and that even if shehadn’t been, he would not give her to the wife of avagabond from Chauhan, asserting that within threemonths he will deliver the she-camels.

“Listen, Oh brother’s daughter! Do not speak Kesar’s name! Kesar isknown as an incarnation of the Goddess; my mare cannot dwell at thehouse of the Cauhans. Kesar stays close to me. I shall fill yourdwellings with the reddish-brown she-camels of Lanka! Lady Kelam,stay well alert in your mind! In the third month I shall bring thereddish-brown she-camels of Lanka to give to you”:15

We shall see that this will take a little more timebut in the end the promise will be kept. It is atthis point in the story that the theft of the camelsof Lanka occurs, this episode is important becauseone of the principal characters is Harmal Devasi, aRaika/Rabari the only one of the legend’sprotagonists who is of this caste. This is a partof the story to which the bhopa gives importancewhen he is reciting the epic and is one of the mostpopular with audiences.

Pabuji calls for Hamal Devasi and charges him to goto Lanka as an observer, it is a mission ofreconnaissance, he must discover where the preciousshe-camels are bred and take careful note of theterrain, gather all information possible to allow atactical team to carry out the operation. HamalDevasi is rather perplexed. It is certainly a big15 Ibidem.

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honour which Pabuji bestows upon him but one whichhe would have willingly avoided, seeing as it waspractically a suicide mission. He returns home andtells his mother everything:

“Oh mother, Lord Pabuji has appointed me to spy out the dangerousland of Lanka! Mother, if you will give me the command I shall go tospy out Lanka!”16

She decides that he must immediately leave theservice of Pabuji and find himself a less ambitiousmaster.

“My son, Lanka is known to be on the far shore of the seven seas; theman who goes there never returns again. Hamal Devasi, leave LordPabuji’s service. My son I shall put you into the service of an honestknight”17.

But no! Hamal Devasi is a man of his word, hepromised to be faithful to Pabuji and refuses toleave his master. Whatever the cost, he will go onthe mission. In order to be spiritually prepared hevisits the great master Guru Gorakhnath, he throwshimself at his feet, imploring him to accept him ashis pupil. The good jogi agrees and welcomes him tohis ashram. Hamal Devasi is dressed in an ochrerobe and begins his ascetic training, at the end ofwhich the guru pierces his ears and inserts thesacred earrings. Hamal Devasi says farewell to hisguru and asks for his blessing, finally explainingwhat his mission will be. The good Gorakhnath stepsback in shock. He is against this proposal. PoorHamal Devasi is between the devil and the deep bluesea, on the one hand he has accepted the mission16 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 341.17 Ibid p. 342.

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from Pabuji and on the other he is ashamed of whathe proposes to do. The guru perceives hisdesperation and is moved, however he asks him not tocarry out any theft, and after embracing him hesends him on his way with his blessing. He giveshim as a gift a pair of magic sandals, saying:

“Son, in these sandals you are going to Lanka, there are great seasand you will not be able to get across by swimming. So son, when youarrive at the sea shore, put these sandals on your feet and you will beable to cross easily by walking upon it”18.

After further consideration the guru continues:

“oh son, you will have to travel in the wild, you will have to live in thewild, you will have to sleep there too, and for this reason I give you thismagic begging bowl so whenever you feel hungry or thirsty just speakmy name and turn the bowl upside down then the right way up and afine meal will be ready for you”19.

Devasi then receives yet another gift from theguru, a magic drinking gourd and the guru tells him:

“If you go to Lanka, the camel riders of Lanka, that is the RaikaRabaris, will certainly give you the milk of the she-camel to drink. Ifyou drink the milk of that place you will not be able to return to stealthe animals, since if you do, you will commit perfidy; so do not drinkthe milk. Son, here is this very small drinking gourd, place it on theground, invoke Pabuji and invoke me, Guru Gorakhnath. Then, if theysay to you “oh guru, drink milk” you must say “fill this drinking gourdof mine and then I shall drink milk”. Even if they milk all the she-camels and fetch the milk and pour it in, this drinking gourd will neverbe filled so you will not drink the milk and therefore will not commitperfidy”20. 18 Ibidem p. 347.19 Ibidem.20 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 348.

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Devasi takes the drinking gourd in his hand and putson the fine dress of holy man and jogī.

Hamal Devasi takes the road for Lanka encounteringdangers and unpleasant incidents, for example he hasa close encounter with two witches and, fearing theyare about to eat him, he says:

“Oh witch sisters wait a little while! Pabuji’s warrior, Dhembo, iscoming after me, and he’s a great chieftain, he is said to be theincarnation of Hanuman!”21

Then the witches are very scared and trembling theysay:

“Oh jogī, do not speak our name before Dhembo, because Dhembois very strong, if he catches us and puts us in a bag, or drops us intohis belly, he will not pull us out for six months! Oh jogī, you are like ouradopted brother, now we are getting out of your way as you travelalong your way”22.

In the end he arrives at the seashore. He sits onthe beach and gazes into the distance, Lanka is overthere but how will he reach it? No boatman willtake him over to that island from where nobody everreturns. He begins to pray, invoking his god, hisguru, Kesar Kalami and Pabuji: finally the sea partsand, wearing his sandals, he crosses to the shoresof Lanka. He immediately sees the she-camelsdrinking from a spring near the sea shore and hefollows them to their pasture in the hills, crossingcardamom fields and forests of palm trees. Suddenlya group of armed riders appears before him orderinghim to stop and demanding that he explain what he isdoing on their land. Hamal Devasi reveals his ochre

21 Ibidem p. 352.22 Ibidem.

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robe and says that he is just a poor wandering jogi,seeking only a cup of milk. The Raika Rabari arenot so easily fooled and they bury him alive as acamel thief. Hamal Devasi calls upon Lakshman,Pabuji, Kesar Kalami, his guru and all the gods hecan think of while the last shovelful of earthcovers his head. But just when he is resigned tohis death a huge boulder falls from the sky andthrusts him from his grave. The Raika Rabari arestunned, he really is protected by the gods. Theyprostrate themselves before him and treat him withdeference. After five months on the island andhaving carefully studied all the details which couldbe useful for a strategic mission he says goodbye tothe Raika Rabari and returns to Kolu. As soon asPabuji sees him he runs to greet him and immediatelyasks for a debriefing about the mission, anxious todiscover all the secrets of Lanka. Hamal Devasigives an exhaustive report of all the strategictargets and gives precise illustrations of all thedevices and defences of the Raika Rabari. Pabuji ishappy and orders Chando to remove the ochre rags ofthe jogi and dress him in silk and jewels and thento run and saddle Kesar Kalami, they must depart forLanka, there is no time to waste.

Pabuji wants his chieftains ready in the blink of aneye, all but Dhembo, who must be excluded because ofhis excessive behaviour. Mount your horses, we flyfor Lanka. Hamal Devasi is also part of the bandand they gallop on the magic steeds among the nimbusand cirrus clouds. Thus they land in tacticalformation in Lanka, ready for combat. The RaikaRabari are not prepared for attack from the air andare paralysed. Pabuji takes advantage of the

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surprise attack; he knows that all the she-camelsare protected by the Ravanna demon with twenty armsand ten heads. But before Pabuji and his proudchieftains, nothing can resist. Dhembo bends hisknee and fires thousands of arrows telling thevultures circling over him:

“Oh she-vultures, wait a little while, today I shall satiate you with thefresh vital organs of Ravanna’s army”23.

And Dhembo leaves only Ravanna alive. Pabuji mountsthe mare Kesar and hurls his spear through Ravanna’shead, the battle is over and Pabuji rounds up allthe she-camels to take them away. He calls forChando and commands him to build a bridge of arrowsover the sea so the stolen animals can cross over.On the way back they stop for a rest in a Sodho’sabandoned garden and Pabuji calls out at once toāāāChando:

“Chando my chieftain, let us stay a little while in this barren garden;before we leave let us take opium in the barren garden of the Sodhos”.And Chando answers: “Oh Pabuji, the green garden of the Sodhos haslain barren for twelve years; heath will afflict Kesar Kalami in thebarren garden!”24

However, Pabuji replies that through his magicpowers the garden of the Sodhos will become greenagain and be full of peacocks and frogs. The Sodhosof Umarkot come down to the garden and they cannotbelieve their eyes, the barren garden is transformedinto a paradise. The Sodhos pay their respects toPabuji and sit on the hero’s rug which has beenspread out, and drink liquor from a single cup with23 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991. p. 371.24 Ibidem p. 374.

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Pabuji and his men. However, after the rest, Pabujidoes not want to waste his time, so he mounts hismare and continues his journey leaving behind theborders of Surajmal Sodho and entering the territoryof Devnarayan: another Rajasthani folk-deity, who,like Pabuji himself, is honoured by the performanceof an epic in front of a par. Devnarayan asks for atribute for entering his land of half of the she-camels, and Pabuji replies:

“Oh Devji25, I am simply taking these she-camels via your land; I haveleft behind so many other kingdoms before arriving with the she-camels in your kingdom, but so far I have given no tribute to any king.So for what reason should I give you she-camels? These she-camelsare promised to lady Kelam: that is why I shall not give you the she-camels today, nor tomorrow”26.

Being the end of the day Devnārāyan takes time toconsider and says:

“Oh Pabuji, the day has ended; if you are outside my borders by thebreak of the new day I shall not demand tribute from you, but if youremain within my borders by the break of day you will have to pay mea tribute”. 27

However, during the night Devnārāyan drags mountainsin front of Pabuji, but our hero strikes the hillwith his whip and suddenly a pass is open in frontthem, so they can pass and reach the desert land ofMarwar.

Pabuji then quickly goes to Sambhar, the kingdom ofthe Cauhan, to take the royal gift to Gogaji and hiswife. After this undertaking Pabuji wants to rest25 Devji is a nickname for Devnarayan.26 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 382.27 Ibidem.

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for a while and sits inside his palace in Kolu, notwishing to be disturbed for any reason.

In the distant kingdom of Sodhu, the daughter of theking, a young girl of rare beauty and virtue,Phulvanti, having heard of the great feats ofPabuji, decides she wants to marry him. She goes tosee her mother and tells of her intentions. Hermother agrees at once and immediately they call fora Brahman and explain that he must go to Pabuji,taking nuptial gifts, and convince him to marryPhulvanti, saying that it is time for him to marryand get sons to ensure he has heirs. The Brahmantakes the gifts and sets off to Kolu. As soon as hearrives there he asks to be brought before Pabujiand explains the reason for his visit, presentinghim with the nuptial gifts. Pabuji, without evenlooking at him, commands Chando to throw him out. Asthe incarnation of Lakshman he cannot listen to theidle chatter of that unholy Brahman. However allhis chieftains advise him not to dismiss the Brahmanwith the wedding proposal; Pabuji must marry andhave heirs so his soul will not wander like a ghostfor eternity. Due to the insistence of hischieftains, obtorto collo, Pabuji accepts but imposesthe condition that there must be an abundance ofsaffron during the nuptial rites, a symbol of hisroyalty. It would seem that with all these demandsPabuji is trying every way possible to delay themarriage, or even to avoid it altogether, perhapshoping for a shortage of saffron.

Chando is, however, sent to seek the precious spicebut his proud chieftain cannot find even one saffronflower and has no idea where to look for it.

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Irritated, Pabuji sends him to Deval, knowing thatshe will know where to find the precious saffron.Chando wears his best velvet shoes and goes to Devalto seek advice. As usual she welcomes him veryformally and after listening carefully to hisrequest she explains that an abundance of saffroncan be found in the region of Lakkhu Patan’skingdom. Deval wishes to repay Pabuji so she offersto visit the august sovereign herself to ask him onPabuji’s behalf. Deval takes up the trident of thegoddess Karni and sets off on her journey by thelight of the moon and the stars. By dawn shearrives at Lakku Patan’s palace where the king isseated in assembly with his courtiers. Deval iswelcomed with kindness and after the formal ritualsare performed the king asks her the reason for hergracious visit. Deval explains that Pabuji is to bemarried but has made one absolute condition, a greatquantity of saffron, which grows in abundance inLakkhu Patan’s fields. The king ponders thisrequest and then declares that he will grant Pabujia large quantity of ak, a poisonous thorn bush. Tothis arrogant reply Deval responds that Pabuji is anascetic king, a supporter of ‘ahimsha’, non-violence, however when he loses his temper he canbecome really dangerous. Lakku Patan is not in theleast impressed and answers that Pabuji can come andfan him in his sleep and Chando and Dhembo can beguardians of his granaries.

Deval returns to Kolu, the bearer of these badtidings. The ascetic pacifist king is infuriatedand calls for his chieftains, immediately commandingthem to prepare for war. Chando wants to try againand offers to go himself to Lakku Patan to try and

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reach a diplomatic solution. The answer, however,is still the same:

“Oh chieftain Chando, you have formed a foolish idea in your mind;there are ak-bushes in your Marwar; fashion their white flowers into abridal chaplet for Pabuji’s head! Oh Chando, in your Marwar there areno worthwhile flowers, but there is plenty of ak. Pluck ak-flowers there,and fashion a garland for Pabuji’s throat and a bridal chaplet for hishead! I have no flowers and no saffron for you. I employ men such asyou to oversee my granaries; men such as Pabuji serve in mybedchamber. Am I to give saffron to men such as you? I have nosaffron. Men such as you are my servants and men such as Pabuji aremy attendants; I shall not give you saffron today, nor tomorrow”28.

Chando returns to Pabuji and informs him that hispeaceful mission is a failure. Pabuji orders hismare to be saddled: they depart for war with theLakkhu Patan army, which is one hundred thousandstrong. Dhembo, having consumed copious amounts ofopium, bends his knee, strings his bow, takes aimand then with incredible speed he fires thousands ofarrows and decimates the enemy’s army, to the joy ofthe vultures. But Lakkhu Patan is a powerfuladversary and has the support of the magical ‘pirs’,the Muslim saints who defend him with deadly spears.Pabuji implores his mother Kesar Kalami to help himfind a tactical solution. The mare decides on airattack, she climbs to the stars and descends atsupersonic speed, causing chaos and dispersing thepirs and Lakkhu Patan’s army.

The king is in despair and appeals to Pabuji to takepity on him and save his life. Pabuji does not evendeign to look at him and orders his chieftains to

28 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 395.

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load all the saffron onto their horses and return toKolu. The saffron war is won.

Everything is now ready for the wedding and theinvitations have to be sent to the gods, goddesses,noblemen and dignitaries in accordance withprotocol. So Pabuji says:

“Chando, my chieftain, have nine mounds of rice prepared in turmeric;Circulate invitations to all the gods and goddess in the land! Summonall the other deities to join my wedding procession, but do not send aninvitation to Jindrav Khinchi of Jayal! There is an ancient feud inprogress between the Rathors and the Khinchis. The two brothers-in-law have no love for each other and cannot sit on the same rug”29.

The first rice is for Ganesh and his two wives,expected to come riding his rat, then Vemata;Krishna; Hanuman; Ramdev, Shiva; the terrifyingBlack Bairu, the son of Camunda; the Goddess, queenof the world; Sarvan Kavariyo carrying his parentsin a kavar on his shoulders.30

At last all is ready and the wedding processionbegins, with all making their way to the bride’spalace wearing their most expensive finery. Theprocession is lined by cheering crowds but hidden inthe multitude there is a jogi in ochre robes, JinravKhinchi, King of Jayal, who is furious because hedid not receive an invitation. But Chandorecognises him because as well as his ochre robes heis also wearing many precious jewels. Pabujiimmediately gives him gorgeous clothes to wear and amagnificent horse on the condition that he

29 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 400.30 Cf. Mondini U.: L’Epopea di Pabuji, Le cerimonie Nuziali, Roma 2013, p. 84 sgg.

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disappears and goes back to Jayal, never to returnto Rathor.

The nuptial procession continues but once again theyare forced to stop. Deval is in the middle of theroad with a new request: if Pabuji leaves Kolu withall his chieftains to go to Umarkot’s castle to bemarried, who will stay behind to defend his cows?Pabuji assures her that even from Umarkot, ifanything happens he will return immediately to Koluto defend her. All she needs to do is let him know,and he gives her a homing pigeon for this purpose.However, Deval insists that he leaves at least oneof his chieftains to defend her, she is sure thatthe bad Khinchi of Javal will attack his kingdom ofGadvaro if it is left undefended. Our hero reassuresher once again, telling her that she can count onhis brother, King Buroji. Deval is offended anddeclares that she doesn’t even want to hear Buroji’sname as he has lost all credibility in her eyes.She asks that at least Salji Solanki remains behindto defend her and his properties. Pabuji is unmovedhowever because Salji is an expert interpreter ofthe omens and he will be indispensable during thetrip. Finally, Deval is convinced and she gives herblessing. Pabuji raises his right hand and givesthe order to proceed. After only a few paces avirgin appears, crossing the road with a pile offirewood on her head. This is a bad omen. Pabujicalls for Salji Salanki and asks what they have todo to counter it. After having meditated andpondered, Salji answers that Pabuji must give anivory pendant to the girl and then they can go ontheir way by the light of the moon. However, afterjust a few yards, a black snake blocks the way,

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Dhembo immediately offers to cut the snake intopieces with his sword but Salji Solanki stops himand, turning to Pabuji, he advises that they appeasethe snake with a bowl of milk, which they do. Thereare vultures circling in the sky above and Pabujiallows Dhembo to sacrifice some rams to the hungryflying creatures. The stars shine in the sky as theyonce again continue their walk. At the first lightof dawn they come upon a tiger roaring in the middleof the trail, blocking their path. Dhembo spurs onhis horse, Harangar, and gallops towards the fierceanimal but she escapes and hides in the thornybushes ready for ambush. Dhembo is not discouraged,however, and he dismounts facing the tiger with hissword, dodging with rare skill the ferocious claws,he lunges and strikes him with the blade, cuttingoff his head, which rolls along the ground with eyeshalf closed.

If Dhembo was expecting praise from his lord, he wasmuch mistaken. Pabuji reprimands him harshly forspilling blood along the road towards his matrimony.

“Oh opium drinker Dhembo, you have done ill in the land; you havespilt drops of blood on my virgin wedding procession!”31

Dhembo bends his head, full of shame, while Pabujirides his mare towards the dead animal and, aftercircling the bloody corpse three times, he replacesthe severed head on the shoulders of the tiger andall of a sudden the beast comes alive, crouchingbefore our hero before slinking away into thedarkness.

31 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 413.

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The procession continues once again, finallyarriving in Umarkot where all the preparations forthe celebration are complete. After the welcomingrituals, which include Pabuji honouring the toran (adecorated rug hanging on the bride’s door), theactual marriage ceremony can begin. Pabuji andPhulvanti sit in a pavilion while a Brahmanofficiates over the rites.

“The Brahmin hammered in posts in the four cardinal directions; overthem the Brahmin pitched a fine tent. Pabuji sat in the fire-brightpavilion; from behind a curtain came the eldest daughter of theSodhos. The Brahmin tied Phulvanti’s sari to Pabuji’s woollen cloak in abig knot; in the pavilion he performed the joining of hands of the brideand bridegroom. Pabuji sat in the fire-bright pavilion; the Brahminmade an oblation of cows’ ghee. Pabuji arose with a toss of his saffronrobe; as midnight passed Pabuji performed the circumambulations”32.

The bride and groom hold hands and their wrists arebound together with a holy ribbon, they then beginto walk the seven rounds of the holy fire, at theend of which they will be officially man and wife.However, at the third round Deval appears in theshape of a bird: Jinrav Khinchi is stealing hercows. In spite of it being a crucial moment in themarriage ceremony, Pabuji orders the Brahman tountie the nuptial knot. While the Brahman hesitatesPabuji threatens to cut the ribbon himself with hissword, and says in his usual non-violent way:

“Oh Brahmin, release the bridal knot and finish the joining hands, orelse I shall strike you with the sharp blade of my sword”33.

32 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 421.33 Ibidem p. 422.

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All the visitors are transfixed, a wedding ceremonycannot be interrupted just because someone choosesto intrude, but Pabuji remains unmoved. He leapsonto his mare and calls for his chieftains, butPhulvanti is not to be denied, she follows him andholds onto his stirrups, she wants to ride by hisside wherever he goes. But our hero cannot take herwith him, women cannot go to war. Phulvanti screamsand howls, refusing to let go of his stirrups andPabuji exclaims:

“Oh daughter of the Sodhos, let go of the stirrup of my foot; Pabujicannot delay when cows have been driven off. Oh Sodhi princess, if Iwait the courtiers of Pabuji will be shamed; ill-repute will attach toLaksmana, the ascetic deity of the sand desert. Khinchi is striking thecows with his whip; the cows’ little calves are calling to Pabuji”34.

Pabuji rubbing his back and chest with his handmakes a little gold parrot from the bridal ointment.He gives her this parrot as a gift, which will tellher all the news of her groom, who is yet to be herhusband. The poor girl agrees and releases him,Pabuji spurs his mare and gallops away, followed byhis brave warriors.

When they arrive in Kolu they find Deval lamentingthe loss of all her cows, as usual he is too late.Pabuji assures her that the next day, after a shortsleep, they will leave for Jayal and recover all hercattle. The next morning they are all ready toleave, except for Dhembo, who is still asleep,having spent the night enjoying opium. Pabujidecides to leave him to sleep rather than wake himand risk further mischief. They all mount their

34 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 423.

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horses and ride for Jayal, leaving behind a cloud ofdust. When the sun is high, almost mid-day, Dhembois awakened by the tears of Deval falling on hisface. This is the only way Deval can awaken himbecause her purity precludes her from touching him.As soon as he is awake he asks for his lord and sheexplains that they have left. Dhembo is furious, hegrabs his weapons, leaps on his horse and gallopsafter them, not before taking a generous handful ofopium, perhaps to avoid withdrawal symptoms duringthe journey. Along the way Dhembo sees somevultures circling above, the knowing creaturesexpect a tasty meal when he is on the warpath.Dhembo has not yet found enemies to kill but, notwanting to leave the birds hungry, he cuts out hisown entrails to feed them. He remounts andcontinues on his way. Opium has dangerous effects!Dhembo must have a very fast horse because hearrives before the others and kills all theKhinchis, except for Jinrav, who, like his fatherbefore him, was hidden far away. Dhembo sees himhowever and follows him, but as he is about to cutJinrav’s throat Pabuji’s hand stops him:

“Oh opium-drinker Dhembo, you are doing ill in the land; Oh Dhembo,do not commit regicide! Oh opium-drinker Dhembo, do not strikeKhinchi with your sword; Oh Dhembo, give Pema a bodice ofimmortality! Oh opium-drinker Dhembo you have made your nameimmortal in the land; you have struck up an alliance with an enemy inthe midst of a battle!”35

Pabuji offers him some opium. Dhembo refuses todrink anymore of the holy liquid and he opens hisrobe to show his gaping stomach. Now he is ready to

35 Ibidem p. 440.29

go to the court of the god Rama and, closing hiseyes, he dies.

Chando, Harmal Devasi and Salji Solanki sit on theedge of Pabuji’s rug, waiting for him to pour opiuminto a golden bowl. Deval, through her magic power,makes a creature, called Susiyo Pir, to dry up thewater of the Gujavo well, and then appearscomplaining: “My cows have been thirsty for manydays, so water them”. At once Pabuji mounts themare Kesar and raids the steps of Gujavo, seeingSusiyo Pir sitting in the well he says:

“Hey, brother, who are you? My cows are dying of thirst and you sitthere after taking a leather water-bag? You have dried up the water ofthe well! Who are you?”36

Without wasting time, our ascetic hero, hurls hisspear through Susiyo’s head and suddenly water flowson to the steps of Gujavo so that the cows candrink.

Meanwhile Khinchi of Jayal is looking for allies tocontinue the war, he’s at the court of Bhati, Kingof Jaisalmer and asks for his help:

“Oh Jaising Bhati, hear what is in my mind! I drove off the lady Deval’sexcellent cows; a battle took place with the Rathors. Pabuji took backmy cows from me; Pabuji has driven away the cows and taken them toKolu!”37

Bhati is convinced and the alliance is signed: thetwo armies will fight together against Pabuji.

We have reached the final clash, the remainder ofKhinchi’s men enrolled in Bhati’s regiment are now36 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge UniversityPress, Cambridge 1991, p. 443.37 Ibidem p. 446.

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ready for the last battle. The two armies face eachother on the battle field, on one side Pabuji withBuro and his knights, on the other Jindrav Khinchiand Bhati with his men. The two commanders meet andexchange arms, Pabuji gives his sword to Jindrav andhe hands over his ... whip.

“Oh Khinchi, my body will not fall from a blow of your sword, so I shallnot raise my hand against you today, nor tomorrow. Here is my sword:I give it to you. Give me your whip. Strike me with my own sword sothat my body falls, and your vow and mine will be fulfilled here!”38

But Khinchi doesn’t raise the sword against Pabuji,so our hero says:

“Oh Khinchi, sister’s husband, strike at me with your sword so that thevows you and I took in our previous birth may be fulfilled here today.Otherwise, Oh Khinchi, if I fight you, you will not defeat me, nor today,nor tomorrow!”39

But Jindrav Khinchi is just blocked with his armstuck on his sword, unable to move.

Infuriated, Pabuji strikes his vile enemy with thewhip two or three times. At last Jindrav raises thesword and stabs him. Two nymphs descend suddenlyfrom the sky carrying a palanquin, Pabuji climbsaboard with Kesar Kalami and takes flight towardseternity: he has achieved divinity.

The chieftains of Pabuji are astonished, but theykeep on fighting, they kill many of the Khinchi’s

38 We agree with J. D. Smith when he sustains: “Pabuji is referring to his and Khinchi’s previous existence as Laksmana and Ravana in the Ramayana story. The whole purpose of their subsequent reincarnation was for Khinchi (Ravana) to return the death blow which Pabuji (Laksmana) had inflicted on him”. Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 449.39 Ibidem.

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army, but nobody can kill them, they are justinvincible. But Chando suddenly says:

“Oh Chieftains! A palanquin has come for the great Lord Pabuji. Thegreat Lord Pabuji has left us and passed to heaven. Now we havenobody in the land, in this village, in Kolu. If we fight these enemies,nobody will be able to kill us and we shall not obtain release. So let’suse our swords against each other, and cut off each other’s heads”.40

All of the great chieftains of Pabuji cut off eachother’s heads and meet their end in the battle.Pabuji, on his flight to heaven, sees below him thatDeval has filled her drinking gourd with blood andput it to her mouth, she is seated there with it inher hand, drawing a line. Now the blood of threecastes, Raika-Rabari, Bhīl and Rajput, are minglingin a single stream. This powerful image impliesclearly a community of higher and lower castes inthe service of Pabuji, the god. In the par thisscene is depicted with Deval inserted in a redcrescent, representing the stream of blood, whileshe allows the blood of the warriors to mingle.

Pabuji’s army is vanquished, only Buro still stands,brandishing his sword he approaches Jindrav to killhim, but Jindrav is too fast, and with one strike hecuts of Buro’s head which rolls in the dusty groundstill wrapped in his regal headdress.

A camel driver picks up Buro’s turban and climbsonto his camel, heading without delay to the royalpalace of the king, where Gailovat waits for news.Upon seeing the faithful servant arrive bearing theturban of her husband Gailovat says:

40 Ibidem.32

“Oh camel-rider, tell me what is in your mind! Which men weredefeated, which men triumphed? (The camel-rider replies) QueenGailovat, Jindrav Khinchi the ruler of Jayal triumphed with the sword;but Laksmana the ascetic deity of the sand desert triumphed withmagnanimity. (Gailovat says) Oh handsome camel-rider, which menlived, which men journeyed to the lord of heaven? (The camel-rideranswers) Queen Gailovat, the swords of the Rathors and the Khinchisrang; Pabuji passed onto the court of the innocent god Rāma; in thebattle memorials were erected to Chando and Dhembo. QueenGailovat take up the turban of king Buro! Buro passed on to the courtof the innocent god Rāma.”41

Gailovat understands, and having offered condolencesto her mother-in-law, she prepares to climb the pyreof the satī.42 Meanwhile, in the palace of Umarkot,Phulvanti sees her parrot languish, and soonafterwards, with one last flap of its wings, itfalls heavily to the ground, dead. Pabuji’s virginbride understands immediately what has happened andorders her carriage to take her straight to Kolu.As she arrives she sees Gailovat ready to climb onher pyre but Phulvanti stops her, as she too wantsto adorn herself and follow Gailovat into the fire.The flames are already climbing when Gailovat stopsfor a moment and, taking a knife, she cuts open herstomach and pulls out a baby which she hands to anurse before hurling herself into the fire.

The nurse takes the infant to the elderly Sonagari,mother of Gailovat. The two women care for thechild and he grows up to be strong and brave, hisname is Rupnatji. He plays ball in his grandmother’s

41 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 454.42 A satī literally means a virtuous woman but, in the Hindu tradition, is a widow who burns herself to death on her husband’s pyre.

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courtyard, the heavens trembling from his blows tothe ball. No boy wants to play with him because hestrikes them one by one with his bat. His aunt triesto stop him, but this is his answer:

“Aunt, ask a little after my wellbeing when you speak with your mouth;I shall break your four front teeth one by one! I shall break the ribs ofyou side one by one!”43

There comes a day when this sweet little child, bynow an adolescent, asks about his parents. Hisgrandmother tells him that he is the son of the skyand the earth is his mother. The boy, however, isfar from naive, and taking with him a sackcontaining some bare essentials, he travels aroundseeking news of his parents. Hearing one story sungin one district and a saga told in another he putstogether some information. Then he sees Deval andher sister on their way to the bank of a lake tofill their water-pots and just to get acquainted he:

‘Puts a stone in his catapult and the little boy smashes the full stackedwater-pots of Deval the Caran. Then the Caran lady turns her back,and what does she say? “Oh little boy, was it so very important for youto smash my stacked water-pots? You will not take revenge bysmashing my stacked water-pots today, nor tomorrow!”’44

He then asks of which king he is son and learns thewhole truth from them. His aunt Pema is the wife ofthe man who murdered his father and uncle. Rupnatjiis an honest boy, he is not the type to take thingslightly, but neither is he so reckless that he wouldgo openly to his uncle’s house. Oh yes, Jinrav isindeed his uncle. He then makes a decision: he takes43 Smith, J.D.: The Epic of Pabuji, A Study, Transcription and Translation, Cambridge University Press, Cambridge 1991, p. 461.44 Ibidem p. 465.

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two green coconuts and goes straight to GuruGorakhnāth to be initiated as a disciple and becomea jogī. But the Guru says:

“Little boy, you appear to me a young child, scarcely out of yourcradle.”

Anger rises in Rupnath’s mind and takes the form ofa lion. The guru sees the little boy’s form andthinks he’s some incarnation and so accepts him ashis disciple. After a period of training the guruputs fine glass earrings on the little boy.

“Oh guru, give me your blessing! With your blessing I shall takerevenge on Khinchi. Oh guru, place your hand on my head! With yourblessing I shall kill Khinchi”.45

Bowing low the little boy makes obeisance to theguru; he falls at the feet of the Guru Gorrakhnāt.

“Oh guru, give me your leave! With your leave I shall set off to Jayal”.46

So, dressing in the ochre robes of a jogi, he goesto the palace of Jayal. Like a beggar he asks forrefuge and a bowl of milk while trying to get closeto Queen Pema. She takes a liking to the young Saduand asks to hear his life story. As soon as sherealises he is her nephew she embraces him andcovers him with kisses.

“Oh son, it is my own sorrow that this Khinchi has harmed my familyso badly. But this is the very prayer I have been making before theblessed Lord, that if anyone in my family has escaped, they shouldtake revenge on this Khinchi. The blessed Lord heard me; but child,you are very little, so you will not be able to fight him”47

45 Ibidem p. 468.46 Ibidem.47 Ibidem.

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But Rupnath insists so much that in the end Pema isconvinced. Finally she too can be avenged. Afterfirst giving Rupnatji a ring she tells him how togain entrance to the king’s bedroom while he sleeps.But in order to make his way safe she suggests:

“Oh son you will encounter a black snake on the way. This is what youshould do. Here is a bowl of milk: keep it filled, in your hand; and if thesnake comes to bite you then put this bowl of milk in front of it. Thesnake will start to drink the milk, and you carry on ahead. Take withyou two goat’s heads, so you can give both tigers the goat’s heads,and enter further in, and then as soon as you go on ahead you willfind Khinchi sleeping in his palace”.48

Following Pema’s advice Rupnatji tricks the tigersand snakes that guard the king and enters thechamber. Jinrav is amazed to find this youth at thefoot of his bed and asks who he is and what hewants. Rupnatji announces that he is the son ofBuro and nephew of Pabuji, and unsheathing hissword, he cuts off Jinrav’s head. Pema would likethe head for the Sati but her young nephew mountshis father’s horse, Dhel, and gallops away towardshome, carrying his bloody trophy with him.

Rupnatji arrives at his grandmother’s house andtells the whole story, showing the severed head. Hethen goes down into the garden and plays footballwith his uncle’s head, soon tiring of the game,however, as none of the other boys want to play withhim. With one powerful kick he sends the ball/headflying into Pema’s palace so the poor woman canperform her Sati in peace.

48 Ibidem.36

Dressing once more in his ochre robes he bidsfarewell to his grandmother and goes to become aguru with the master Gorakhnath. He assumes therole of an ascetic before the sacred fire and therehe remains ... to this day.

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