"Yes," said Yama, his eyes burning beneath his dark brows.
"And what is the explanation? A person is born with an abnormal brain, his psyche is later transferred to a normal one and yet his abnormal abilities are not destroyed in the transfer. Why does this thing happen?"
"Because you really have only one body-image, which is electrical as well as chemical in nature. It begins immediately to modify its new physiological environment. The new body has much about it which it treats rather like a disease, attempting to cure it into being the old body. If the body which you now inhabit were to be made physically immortal, it would someday come to resemble your original body."
"How interesting."
"That is why the transferred power is weak at first, but grows stronger as you continue occupancy. That is why it is best to cultivate an Attribute, and perhaps to employ mechanical aids, also."
"Well. That is something I have often wondered about. Thank you. By the way, keep trying with your death-gaze-it is painful, you know. So that is something, anyway. Now, as to the sermon-a proud and arrogant man, such as yourself-with an admittedly admirable quality of didacticism about him-was given to doing research in the area of a certain disfiguring and degenerative disease. One day he contracted it himself. Since he had not yet developed a cure for the condition, he did take time out to regard himself in a mirror and say, 'But on me it does look good.' You are such a man, Yama. You will not attempt to fight your condition. Rather, you are proud of it. You betrayed yourself in your fury, so I know that I speak the truth when I say that the name of your disease is Kali. You would not give power into the hands of the unworthy if that woman did not bid you do it. I knew her of old, and I am certain that she has not changed. She cannot love a man. She cares only for those who bring her gifts of chaos. If ever you cease to suit her purposes, she will put you aside, deathgod. I do not say this because we are enemies, but rather as one man to another. I know. Believe me, I do. Perhaps it is unfortunate that you were never really young, Yama, and did not know your first love in the days of spring. . . . The moral, therefore, of my sermon on this small mount is this-even a mirror will not show you yourself, if you do not wish to see. Cross her once to try the truth of my words, even in a small matter, and see how quickly she responds, and in what fashion. What will you do if your own weapons are turned against you, Death?"
"You have finished speaking now?" asked Yama.
"That's about it. A sermon is a warning, and you have been warned."
"Whatever your power, Sam, I see that it is at this moment proof against my death-gaze. Consider yourself fortunate that I am weakened -"
"I do indeed, for my head is about to split. Damn your eyes!"
"One day I will try your power again, and even if it should still be proof against my own, you will fall on that day. If not by my Attribute, then by my blade."
"If that is a challenge, I choose to defer acceptance. I suggest that you do try my words before you attempt to make it good."
At this point, the sand was halfway up Yama's thighs.
Sam sighed and climbed down from his perch.
"There is only one clear path to this rock, and I am about to follow it away from here. Now, I will tell you how to gain your life, if you are not too proud. I have instructed the monks to come to my aid, here at this place, if they hear a cry for help. I told you earlier that I was not going to call for help, and that is true. If, however, you begin calling out for aid with that powerful voice of yours, they shall be here before you sink too much farther. They will bring you safely to firm ground and will not try to harm you, for such is their way. I like the thought of the god of death being saved by the monks of Buddha. Good night, Yama, I'm going to leave you now."
Yama smiled. "There will be another day, oh Buddha," he stated. "I can wait for it. Flee now as far and as fast as you can. The world is not large enough to hide you from my wrath. I will follow you, and I will teach you of the enlightenment that is pure hellfire."
"In the meantime," said Sam, "I suggest you solicit aid of my followers or learn the difficult art of mud-breathing."
He picked his way across the field, Yama's eyes burning into his back.
When he reached the trail, he turned. "And you may want to mention in Heaven," he said, "that I was called out of town on a business deal."
Yama did not reply.
"I think I am going to make a deal for some weapons," he finished, "some rather special weapons. So when you come after me, bring your girl friend along. If she likes what she sees, she may persuade you to switch sides."
Then he struck the trail and moved away through the night, whistling, beneath a moon that was white and a moon that was golden.
IV
When the gods and the demons, both offspring of Prajapati, did battle with one another, the gods seized upon the life-principle of the Udgitha, thinking that with this would they vanquish the demons.
They meditated upon the Udgitha which functions through the nose, but the demons pierced it through with evil. Therefore, with the breath one smells both that which is pleasant and that which is foul. Thus the breath is touched by evil.
They meditated upon the Udgitha as words, but the demons pierced it through with evil. Therefore, one speaks both truth and falsehood. Thus words are touched by evil.
They meditated upon the Udgitha which functions through the eye, but the demons pierced it through with evil. Therefore, one sees both what is pleasing and what is ugly. Thus the eye is touched by evil.
They meditated upon the Udgitha as hearing, but the demons pierced it through with evil. Therefore, one hears both good things and bad. Thus the ear is touched by evil.
Then did they meditate upon the Udgitha as the mind, but the demons pierced it through with evil. Therefore, one thinks what is proper, true, and good, and what is improper, false, and depraved. Thus the mind is touched by evil.
Chhandogya Upanishad (I, ii, 1-6)
It is told how the Lord of Light descended into the Well of the Demons, to make there a bargain with the chief of the Rakasha. He dealt in good faith, but the Rakasha are the Rakasha. That is to say, they are malefic creatures, possessed of great powers, life-span and the ability to assume nearly any shape. The Rakasha are almost indestructible. Their chiefest lack is a true body; their chiefest virtue, their honor toward their gambling debts. That the Lord of Light went to Hellwell at all serves to show that perhaps he was somewhat distraught concerning the state of the world...
Hellwell lies at the top of the world and it leads down to its roots.
It is probably as old as the world itself; and if it is not, it should be, because it looks as if it were.
It begins with a doorway. There is a huge, burnished metal door, erected by the First, that is heavy as sin, three times the height of a man and half that distance in width. It is a full cubit thick and bears a head-sized ring of brass, a complicated pressure-plate lock and an inscription that reads, roughly, "Go away. This is not a place to be. If you do try to enter here, you will fail and also be cursed. If somehow you succeed, then do not complain that you entered unwarned, nor bother us with your deathbed prayers." Signed, "The Gods."
It is set near the peak of a very high mountain named Channa, in the midst of a region of very high mountains called the Ratnagaris. In that place there is always snow upon the ground, and rainbows ride like fur on the backs of icicles, which sprout about the frozen caps of cliffs. The air is sharp as a sword. The sky is bright as the eye of a cat.
Very few feet have ever trod the trail that leads to Hellwell. Of those who visited, most came only to look, to see whether the great door really existed; and when they returned home and told of having seen it, they were generally mocked.
Telltale scratches about the lock plate testify that some have actually sought entrance. Equipment sufficient to force the great door could not be transported or properly positioned, however. The trail that leads to Hellwell is less than ten inches in width for the final three hundred feet of its ascent; and perhaps six men could stand, with crowding, upon what remains of the once wide ledge that faces that door.
It is told that Pannalal the Sage, having sharpened his mind with meditation and divers asceticisms, had divined the operation of the lock and entered Hellwell, spending a day and a night beneath the mountain. He was thereafter known as Pannalal the Mad.
The peak known as Channa, which holds the great door, is removed by five days' journey from a small village. This is within the far northern kingdom of Malwa. This mountain village nearest to Channa has no name itself, being filled with a fierce and independent people who have no special desire that their town appeal on the maps of the rajah's tax collectors. Of the rajah, it is sufficient to tell that he is of middle height and middle years, shrewd, slightly stout, neither pious nor more than usually notorious and fabulously wealthy. He is wealthy because he levies high taxes upon his subjects. When his subjects begin to complain, and murmurs of revolt run through the realm, he declares war upon a neighboring kingdom and doubles the taxes. If the war does not go well, he executes several generals and has his Minister of Peace negotiate a treaty. If, by some chance, it goes especially well, he exacts tribute for whatever insult has caused the entire affair. Usually, though, it ends in a truce, souring his subjects on fighting and reconciling them to the high tax rate. His name is Videgha and he has many children. He is fond of grak-birds, which can be taught to sing bawdy songs, of snakes, to which he occasionally feeds grak-birds who cannot carry a tune, and of gaming with dice. He does not especially like children.