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Life and Stories of Pārçvanātha
Shaking' (bhuvanakşobhiṇī),11 which he had cultivated for twelve years, but that it still required a final performance in a cemetery. For this he needed Bhima as his aid. Matisāgara warned Bhīma not to mix himself up with a rogue, but the prince, confident of his own virtue (dharma), persisted in coöperating with the rogue (213). They arrived at the cemetery, where the Kāpālika, after drawing a circle and adoring some divinity, attempted to prepare Bhīma's hair-lock, intending to cut off his head. Bhīma saw thru the deceit; told him that courage alone was his top-lock (mama sattvam eva çikhăbandhaḥ); and to proceed with his business. The rogue then, realizing that his trick would not work, prepared to cut off Bhīma's head by force, and, by way of preliminary, made the whole world shake by his terrible doings. Bhima stood undaunted. The rogue then told him, that, if he would freely yield his head, he would be born to bliss in another birth. After further give and take, Bhima jumped upon the shoulders of the Kāpālika; the latter flew up in the air, threw Bhima off, and, as he fell, a Yakşiņi (Siren) received him in her folded hands, and took him to her house (228).
He found himself siting upon a divine throne, and was addressed by the Yakşiņi. She told him that he was in the Vindhya mountain, in her magic pleasure-house; that her name was Kamalākşā; that she was living a licentious life with a retinue of gods; and that she had seen him falling, as he was hurled down by the Kāpālika. She had taken care of him out of love; moreover she put herself and her retinue at his service. Bhīma playfully described her condition, as showing that not only earth-dwellers, but also the wise gods were subject to the lure of love.
"For these 'Sciences' see my article, 'On the Art of Entering another's Body,' Proceedings of the American Philosophical Society, vol. Ivi, pp. 4 ff.
