Astika Parva

 

Adhyaya 13

 

Dialogue between Jaratkaru and his forefathers

 

Saunaka said:

Why did that best of kings, king Janamejaya, resolve to destroy the snakes in a Snake-sacrifice?        (p.75)

 

O Sauti, tell us in full the true story. Why Dvijasrestha, Astika, the foremost of ascetics, rescue the snakes from the blazing fire?

 

Dvijasrestha:

Dvijasrestha means best among those who are initiated.

 

Dvija, twice-born:

The first birth is the physical one, from a mother. The second is from the spiritula master, the day of initiation. Thos who are initiated are called Dvija.

 

Whose son was the monarch who performed the Sarpa Satra? Whose son was that best of the twice-born, (who saved the snakes)? Tell us this.

 

Sarpa Satra:

Snake-sacrifice.

 

Sauti said:

O best of speakers, the story of Astika is very long, I shall relate it in full. O Listen.

 

Saunaka said:

I am desirous of hearing in detail the interesting story of Astika, the illustrious Brahmana.

 

Sauti said:

The Brahmanas call this history, recited by Krishna Dvaipayana, a Purana, to the dwellers of Naimisharanya.

 

Purana means ancient stories. The Puranas are books of histories actually happened.

 

It was formerly narrated by my learned father Lomaharsana, the disciple of Vyasa, as requested by the Brahmanas.

 

Lomarsana was a member of the court of Yudhisthira.

(Maha-bharata, Sabha Parva, Adhyaya 4 sloka 12)

He was killed by Balarama.

(Srimad-Bhagavatam)

 

I was present at the time, O Saunaka, As you ask me, I shall recite it exactly as I heard it.

 

(Listen) to this all sin-destroying history. Astika’s father was as powerful as the Prajapati.      9

 

He was a Brahmachari, always engaged in austere penances, regular in meals, a great Rishi of controlled sexual desire. He was known by the name of Jaratkaru.

 

He was the foremost of Yayavaras, a man of rigid vows, highly religious and endowed with great ascetic powers. Once upon a time this great ascetic,

 

Yayavara:

A particular section of Brahmana. Their special feature is that they wander about here and there, following the course of life of the sages.

 

Being a Yatra Sayamgriha, roamed all over the world, bathed in many sacred waters and visited many holy shrines.

 

Yatra Sayamgriha:

Living in the place where night overtook him.

 

He practised difficult austere penances; and feeding on air, remaining in fast and renouncing sleep forever, he roamed (over the world.)

 

As bright as a blazing fire, he roamed about and thus roving about, he one day saw his ancestors,     14     (p.76)

 

Hanging their heads down in a great hole, their feet pointing upwards.

On seeing them, Jaratkaru addressed his ancestors thus,       15

 

Jaratkaru

“Who are you thus hanging in the hole,

your heads downward, by a rope of the Virana fibre which has been eaten by the rats that live secretly near this hole?”

 

Virana:

According to some, the virana is a kind of vetiver.

 

The Ancestors said :

We are Rishis of austere penances, called Yayavaras. We are sinking down into the earth for want of an offspring.

 

We have a son, named Jaratkaru. Unfortunate we are, that wretch has adopted asceticism.

 

The word alpa found in this verse means wretch, scoundrel, fool, miserable.

 

And therefore that fool does not think of marriage to raise up offspring. It is for this reason, namely for the want of offspring that we are thus suspended in the hole.

 

Having means, we are like sinners who have no means. O excellent man, who are you that are sorrowing for us like a friend?

 

O Brahmana, we wish to know who you are that stand near us and why? O excellent man, are you sorrowing for us?

 

Jaratkaru said:

You are my sires and grand-sires. I am that very Jaratkaru. Tell me what I should do.

 

The Ancestors said:

Try your best to do that by which you can raise up an offspring to extend our line. You will then do an act meritorious both for you and for us.

 

O Son, not by the fruits of virtue, nor by the hoarded-up ascetic penances, does one acquire such merit as is acquired by one who is a father.

 

Therefore, O son, set your mind upon marriage and offspring at our command. It will do us the highest good.

 

Jaratkaru said:

I shall not marry, nor shall I earn money for my own self. But I shall marry to do you good.

 

Jaratkaru was a self-realized sage and had no interest in materialistc life. He had realized the futility of sense gratification. However his ancestors needed descendents to perform vedic ceremonies so that they could reach the heavenly planets.

 

If a bride can be had whose name will be the same as mine, whose friends will give her to me willingly and as a gift, O fathers, under these conditions, if I get a girl, your command will be obeyed. I shall duly marry her according to the ordinances of the Sastras.     (p.77)

 

But who will give his daughter to a poor man like me to be my wife?

I shall, however, accept the girl who will be given to me as a gift.                            

 

0 sires, I shall try to marry such a girl. Having said so, I shall not act otherwise.

 

O fathers, I shall beget offspring on her for your release, so that you may attain to the heaven, called Sasvata, and rejoice there at will.       31

 

Sasvata (Shashvata) are the eternal Vaikuntha planets. However sometimes it also refers to the heavenly planets where the lenght of life is so long that it is compared to eternity.

 

 

Adhyaya  14

 

Jaratkaru’s marriage with Vasuki’s sister

 

Sauti said:

The Brahmana of hard austerities (Jaratkaru) roamed over the world for a wife, but he did not get one.     1

 

One day he went into the forest and remembering the words of his ancestors, he thrice begged for a bride in a faint voice.

 

Thereupon, Vasuki appeared and offered his sister for the Rishi’s acceptance. But the Rishi hesitated to accept her, thinking her to be not of the same name with himself.

 

Vasuki

One of the famous Nagas (serpents). He was born to Prajapati Kasyapa by his wife Kadru.

For more info visit the Vedic Public Library.

 

The high-souled Jaratkaru thought within himself,

Jaratkaru

“I will take none for my wife who does not bear my name.”

 

Sauti

Then Jaratkaru, the great ascetic of rigid austerities, said,

Jaratkaru

“O snake tell me truly what is the name of your sister?”

 

Vasuki said:

O Jaratkaru, my sister’s name is also Jaratkaru. Given as a gift by me, accept this girl of slender waist for your wife. O best of the twice born, I had kept her in reserve for you. Therefore, take her.

 

The word sumadhya, translated here as “slender waist”, or a lady particularly attractive in the central part of her body, also means “graceful” or “elegant”. It is quite common in Vedic literature to appreciate aspects of the female body for its grace.

 

Sauti

Saying this he offered his beautiful sister to Jaratkaru, who then married her according to the ordained rites.

 

 

Adhyaya  15

 

Curse of snakes by mother Kadru

 

Sauti said:

O Brahma-vidam-vara, the mother of the snakes, in the days of yore, cursed the Naga race, saying, “He whose charioteer is wind (Agni) will consume you at Janamejaya’s sacrifice.     (p.77)

 

The word Brahma-vidam-vara means the greatest amongst those who have spiritual knowledge.

 

To neutralise the effect of that curse, the best of snakes (Vasuki) married off his sister to the high-souled Rishi of rigid vow.       (p.78)

 

Accepting her according to the ordained rites, he begot on her a high-souled son, called Astika,

 

Who was a great ascetic, who was vastly learned in the Vedas and the Vedangas, who removed the fears of his parents and who saw everything with an equal eye.

 

Then after a long time, a descendant of the Pandavas, celebrated a great sacrifice, known as the Snake-sacrifice.

 

When the sacrifice for the destruction of the snakes had begun, the great ascetic Astika rescued the Nagas,

 

His brothers, his maternal uncles and other snakes. He also delivered his fathers by begetting a child.

 

O Brahmana, he freed himself from their debts by rigid austerities, by various vows and the study of the Vedas. He propitiated the celestials by sacrifices in which various presents were made.

 

He pleased the Rishis by his Brahmacharya and his ancestors by begetting offspring. Thus discharging the heavy debt that he owed to his ancestors.

 

Jaratkaru, of great austerity, attained heaven with his forefathers. Begetting the son, Astika and acquiring great religious merit, the best of the Munis,

 

The greatly noble Jaratkaru, after a long course of years, went to heaven. This is the story of Astika. I have narrated it (to you) as it is. Now, tell me, 0 best of the Bhrigu race, what else shall I narrate.

 

Sauti summarized in few words the history of Jaratkaru and his son Astika.

 

 

Adhyaya  16

 

Story of the origin of snakes

 

Saunaka said:

O Sauti, once more relate to us in detail the history of the learned and virtuous Astika. Great is our curiosity to hear it.

 

Saunaka wasn’t satisfied with Sauti’s summary and asked to hear more details.

 

O gentle one, you speak very sweetly with proper accent and emphasis. We are very much, pleased with your speech. You speak like your (late) father.

 

Your father was always ready to please us. Tell us, therefore, the story that your father had related.

 

Sauti said:

O long-lived ones, I shall narrate the story of Astika as I heard it from my father.    (p.79)

 

O Brahmana, in the golden age Prajapati had two fair daughters. O sinless one, the two sisters were endued with great beauty.

 

They were named Kadru and Vinata and they were the wives of Kasyapa. Their husband, who like Prajapati, having been pleased with them, gave each a boon.

 

Kasyapa:

One of the prajapatis, the son of Marici and one of the sons-in-law of Prajapati Daksa.
He is the father of the gigantic bird Garuda, who was given elephants and tortoises as eatables. He married thirteen daughters of Prajapati Daksa, and their names are Aditi, Diti, Danu, Kastha, Arista, Surasa, Ila, Muni, Krodhavasa, Tamra, Surabhi, Sarama and Timi. He begot many children, both demigods and demons, by those wives. From his first wife, Aditi, all the twelve Adityas were born; one of them is Vamana, the incarnation of Godhead. This great sage, Kasyapa, was also present at the time of Arjuna’s birth. He received a presentation of the whole world from Parasurama, and later on he asked Parasurama to go out of the world.
His other name is Aristanemi. He lives on the northern side of the universe.
(Srimad-Bhagavatam 1 Canto)

 

You find many more details about Kasyapa in the Vedic Public Library

 

Kasyapa derived much happiness from his wives. Hearing that their husband Kasyapa was willing to bestow on them boons

 

the most beautiful damsels felt a transport of joy. Kadru wished to have one thousand snakes as her sons, all of equal splendour.

 

Kadru:

Wife of Kasyapa and daughter of Prajapati Daksa.

• Descended from Visnu thus:
  Visnu – Brahma – Daksa – Kadru.

For many more details see in the Vedic Public Library (www.isvara.org).

 

Vinata asked for two sons, more in strength, energy, size and prowess than the sons of Kadru.

 

Vinata:

A wife of Kasyapa.

Kasyapa took the daughters of Daksa such as Vinata, Kadru and others as wives.

Two sons, Aruna and Garuda and a daughter, Sumati were born to Vinata.

(Details relating to Sumati are given in Chapter 19 of Brahmanda Purana).

The Nagas (serpents) were born to Kadru. For more details see under Garuda and under Kadru in Vedic Public Library.

 

On her did her husband bestow the boon of the desired sons; and Vinata said to him, “Be it so.”

 

Vinata, having got the boon as she requested, was much pleased and having obtained two greatly powerful sons, she regarded herself gratified.      11

 

Kadru also obtained one thousand sons, all of equal splendour.

Kasyapa said

“Bear the embryos carefully.”

Sauti

So saying the great ascetic Kasyapa went into the forest, leaving his two wives much gratified with his boons.

 

Sauti said :

O best of Brahmanas, after a long time Kadru gave birth to one thousand eggs and Vinata two eggs.     13

 

Their maid-servants kept them separately in warm vessels and thus five hundred years passed away.

 

After five hundred years, the sons of Kadru came out of the eggs, but Vinata’s eggs did not produce anything.

 

Thereupon the ascetic lady desiring the sons, Vinata, feeling shame, broke open one of the eggs and saw her offspring,

 

as an embryo with the upper part developed, but the lower part undeveloped.

Thereupon the child grew angry and cursed its mother, saying,

 

“O mother, as you have prematurely broken this egg and did not allow my body to be fully developed, being jealous, you will have to serve as the maid-servant.

 

Aruna considered that since Vinata was jealous of Kadru, she should become her maid-servant.

 

O mother, if you wait with patience five hundred years and do not destroy the other egg, the illustrious child within it will deliver you from your condition of servitude.      (p.80)

 

0 mother, if you are desirous of having your son strong, take tender care of the egg for five hundred years.

 

Birth of Garuda

 

Thus cursing his mother Vinata, the child rose to the sky. O Brahmana, Aruna became the charioteer of the Sun and he is to be seen in the hour of the morning.

At the stipulated time was also born the snake-eater Garuda.

 

As soon as he was born, he left his mother and the king of the birds, being hungry, mounted on his wings to seek for the food assigned to him by the great Ordainer.

 

 

Adhyaya  17

 

The bet of Kadru and Vinata

 

Sauti said:

O ascetic Rishi, about this time the two sisters one day saw Uccaihsrava approaching towards them.        (p.80)

 

Uccaihsrava

A horse which emerged from water during the churning of the sea of Milk. (See under Ksirabdhimathana). Devendra grabbed it the moment he saw it, and thenceforth it became his vehicle.

For more details see the Vedic Public Library.

It was was worshipped by the celestials, who was the gem among all horses, who rose at the churning of the ocean for the Amrita,

 

Amrita

A delicious and precious food obtained from the ocean of Milk when the Devas and Asuras churned it. In Chapter 152 of Agni Purana, the word “Mrtam” is defined as wealth received by begging and “Amrtam” as wealth received without begging, and “Pramrtam” as another kind of wealth obtained without begging.

For much more details see the Vedic Public Library.

 

who was divine, graceful, ever-young, irresistible, vigorous, who was creator’s masterpiece and who was blessed with all the auspicious marks.

 

Saunaka said:

Why and where did the celestial churn the ocean for the Amrita, in which did rise, as you say, this best of steeds, so powerful and resplendent? Tell me this.

 

Sauti said:

There is a very great mountain, called Meru of blazing and effulgent appearance. The rays of the sun are scattered away when they fall on its golden summit.

 

Meru:

1) General features.

Meru (or Mahameru) surpasses even the sun in its dazzling golden brilliance. Devas and Gandharvas attend on it on all sides. It is inaccessible to sinners. There are celestial herbs and serpents at its base. It is Meru that keeps heaven in its place by supporting it. The atmosphere there, is always alive with the sweet songs of various kinds of birds. Precious stones are scattered all over its surface. All the 33 crores of gods dwell on the sides of this Mountain.

(Maha-bharata, Adi Parva, Chapter 17).

Saptarsis like Vasistha rise and fall on Meru. Maha Visnu and Brahma have their places in Meru. Visnu’s place is in the east. There is a special place there for the residence of Maharsis. Those who go to Meru never return. The Sun and Moon go round Meru everyday.

(Maha-bharata, Vana Parva, Chapter 163).

More info on the Vedic Public Library.

 

Decked with gold and exceedingly beautiful, this mountain is frequented by the Devas and Gandharvas; it is immeasurable and unapproachable by men of many sins.

 

It is illuminated with many medicinal plants and fearful beasts of prey roam on its heights.

 

It is unapproachable even by mind; it is graced with many trees and streamlets and resounds with the sweet melody of innumerable birds.

 

It stands high for infinite ages. Once did the celestials sit on its golden summit and held a conclave.

 

They, who had practised penances and observed vows, came in quest of the Amrita. They consulted together about the possession of the Amrita and seeing them in this mood Narayana addressed Brahma saying;

 

Narayana

“Churn the ocean with both the Devas and the Asuras. By doing so, the Amrita and all drugs and gems will be obtained. O celestials, churn the ocean and you will get the nectar.

 

 

Adhyaya  18

 

Story of the churning the ocean

 

Sauti said:

There is a mountain called Mandara with peaks like the clouds. It is the best of mountains and adorned with innumerable creepers.     (p.81)

 

Mandara:

A mountain of Puranic fame. The following information is gathered from Maha-bharata regarding this mountain

(1) This mountain rises up to ten thousand yojanas and also goes down to ten thousand yojanas.

(Chapter 18; Sloka 17, Adi Parva).

(2) During the time of the churning of Ksirabdhi (ocean of Milk) the serpent Ananta brought this mountain as per instructions from Mahavisnu.

(Sloka 6, Chapter 18, Adi Parva).

For more info visit the Vedic Public Library.

 

On it do many birds pour forth their melody and may beasts of prey roam about; it is frequented by the Kinnaras, Apsaras and celestials.

 

Kinnara.  

A celestial musician with bodies resembling that of a humans but with a head similar to horses.

 

It rises eleven thousand Yojanas upwards and descends eleven thousand Yojanas downwards.

 

Yojana

A yojana is about 8 miles, little more than 12 km.

 

The celestials, having failed to uproot it, came to Visnu and Brahma who were sitting together and said to them.

 

The Devas

“Devise some means you yourselves. Do try to uproot Mandara for our good.”

 

Narayana and Brahma said

 “Let it be so”.

Sauti

The lotus-eyed (Visnu) laid the hard task on the king of the snakes.

 

The king of the snakes is Ananta

 

Being directed by both Brahma and Narayana to do it, the mighty Ananta uprooted the mountain with all the woods and the denizens of woods that were on it.

 

Then came all the celestial with Ananta to the shores of the ocean.

They said

“O Ocean, we have come to churn you for the Amrita.

 

The ocean replied,

“Be it so, as I shall get a share of it. I am quite able to bear the great agitation arising out of the churning of my water by Mandara.

 

Sauti

The Devas and the Danavas then went to the Tortoise king and said,   (p.82)

The Devas and the Danavas

“You will have to support the mountain on your back.”

Sauti

The Tortoise king having agreed, Indra pressed that mountain on its back by means of his thunderbolt.

 

The Devas and the Danavas having made Mandara the churning staff and Vasuki the rope. O Brahmana, in days of yore, began to churn the ocean for the Amrita. The Asuras held him by the head and the Devas by the tail.

 

Danava:

Danavas are the sons born to Kasyapa Prajapati by his wife Danu and their descendants. They are considered a race of evil personalities.

 

Danu:

Danu, the daughter of Daksa was married to Kasyapa Prajapati. It is mentioned in Mahabharata that the Danavas (demons) were born from Danu.

For more information visit the Vedic Public Library.

 

And Ananta, who was a manifested form of Narayana, again and again raised and lowered the hood of the Naga.    15

 

On account of the great agitation, received at the hands of the celestials, black vapours with flames issued from the mouth of Vasuki.

 

From these vapours were created clouds with lightning; and they poured showers on the tired celestials who were thus refreshed.

 

The flowers that fell from the trees on the mountain-sides on the Devas and the Danavas also refreshed them.

 

There rose from Mandara being dragged by the Devas and the Danavas, a terrible roar like the roar of the clouds.    19

 

At Pralaya, the universal dissolution.

 

Various aquatic animals were crushed by the great mountain and gave up their lives in the salt sea.

 

Many denizens of the lower region and those of the land of Varuna were killed by the mountain.

 

Varuna

One of the eight guardians of the quarters.

He is the son of Prajapati Kasyapa born of Aditi. Therefore one of the twelve (Aditya). 

 From the whirling Mandara large trees, being struck at one another, were torn from their roots and fell into the ocean with all the birds (that roosted on their branches).

And great fires were produced from the mutual friction of the trees that frequently blazed up and the Mandara mountain looked like black clouds charged with lightning.

 

It burnt the lions, elephants and other various creatures that were on the mountain and killed them (on the spot).

 

Then the best of the celestials, Indra began to extinguish the blazing fire by pouring heavy showers.

 

Then the gums of various great trees and juices from herbs mingled with the waters of the ocean.

 

The celestials became immortal by drinking the water mixed with the liquid extract of gold and those gums which had the quality of the Amrita.          (p.83)

 

The milky water of the churned ocean by degrees produced clarified butter by virtue of those gums and juices.

 

Thereupon the Devas came to the boon-granting God who was comfortably seated on his seat and said,

The Devas

“O Brahman, we are spent out but the Amrita has not yet arisen.”

 

Except Narayana, both the Devas and the Danavas have no strength to churn the ocean any longer.

 

Then did Brahma say to Narayana,

Brahma

“Kindly give the celestials strength to churn the Ocean again with Mandara mountain, O Visnu you are our refuge.”

 

Narayana said :

I grant all necessary strength for all those who are engaged in this action. Go, insert the mountain and churn the Ocean.

 

Thus hearing the words of Narayana and being re-equipped with fresh strength the celestial recommenced churning of the waters.

 

Then from churning the ocean rose the amiable and brilliant Moon of thousand rays.

 

Then rose from that ghee, the white- clothed Lakshmi; then Sura Devi then the great white steed.      35

 

Laksmi Devi

Laksmi had many incarnations and she had been on earth in different forms at different times. 

For more information visit the Vedic Public Library.

 

Sura Devi.

She is also known as Varuni, the daughter of Varuna.

When the Devas and the Asuras churned the sea of Milk, four damsels were caused to arise by Varuna and holy pot of Amrita, by Soma. The four damsels were Sulaksmi, Varuni, Kamoda and Srestha, of whom Varuni was married by Devas.

(Padma Purana, Bhumi Khanda, Chapter 119) .

She is the presiding Devata over some kind liquor. She lives in the court of Brahma worshipping him.

(Sabha Parva, Chapter 11, Verse 42;

Adi Parva, Chapter 18, Verse 35 and Chapter 66, Verse 52 ).

 

The great white steed, Uccaihsrava.

 

Then from the ghee rose the celestial gem Kaustubha, the splendid by rays, which adorns the breast of Narayana. Then rose, O Brahmana, Parijata tree and Surabhi, all giver of everything.

 

Kaustubha:

A brilliant precious stone. 

It is mentioned in Agni Purana, Chapter 3; 
Valmiki Ramayana Balakanda Sarga 45, Stanza 39 and Mahabharata, Adi Parva

This precious stone floated up at the time of the churning of the sea of Milk. This jewel which originated from the ghee in the sea of Milk, was worn on the breast by Visnu.

“This divine jewel called Kaustubha came up in the middle of ghee and stayed in the breast of Visnu, spreading its rays everywhere.” 
(Maha-bharata, Adi Parva, Chapter 18, Stanza 37). 

More

Sri Krishna’s jewel is called Kaustubha. When He entered Kaliya-hrada, the wives of the snake offered this jewel to Him with their own hands.

 

Parijata tree

One of the five main Kalpa Vriksa.

A Kalpa Vriksa is a tree in Devaloka. It has the power of giving any object that one wishes to get.

There are five Kalpavrksas in Devaloka. Their names are: Mandara, Parijata, Santana, Kalpavrksa and Haricandana.

Agni Purana, third Chapter mentions that among the wonderful things obtained by the churning of the ocean of milk, there was Kalpavrksa also. So Kalpavrksa was born from the ocean of milk.

The Kalpa Vriksha is a wish-fullfilling tree present in Vrindavana. Any wish you express even in your mind while under this tree is destined to come true.

 

Surabhi:

She is the first mother of cattle. She is a goddess with marvellous powers and attainments who gives milk whenever needed by gods and sages. The Puranas declare that all the cattle in the world today are descended from Kamadhenu. She is Krishna’s cow.

For more information visit the Vedic Public Library.

 

Lakshmi, Wine, Moon, the Horse which is fleet as the mind, all directed by Aditya went to the place where the celestials were.

 

Then rose the divine Dhanvantari with a white vessel in his hand and (there in that vessel) was the Amrita.

 

Dhanvantari:

An Avatara of Visnu. He appeared twice. He was the original teacher of Ayurveda.

 

Seeing this wonderful phenomenon, the Danavas raised a great uproar for the Amrita, saying “It is mine.”

 

Then rose the great elephant Airavata, with four white tusks and a huge body and he was seized by the wielder of thunder

 

Bhavad-vajrabhrita jalpatam. It’s Indra.

 

Because of the great churning, then appeared Kalakuta, which soon covered the whole earth and blazed up like a fire with fumes.

 

Kalakuta:

A powerful deadly poison.

 

The three worlds were stupified by its terrible smell; and then Shiva, asked by Brahma, swallowed it to save the creation.    (p.84)

 

The great Deity Mahesvara Mantra Murti held it in his throat and it is said that from the very day he was called Nilakantha.

 

Nilakantha means “blue-throated”.

 

Seeing all those wonderful phenomena, the Danavas were filled with despair. They raised up great hostilities with the celestials for the possession of Laksmi and Amrita.

 

Thereupon Narayana assumed the form of Mohini by the aid of Maya and he began a flirtation with the Danavas in the form of a female.

 

Mohini:

Mohini was a female divine form of ravishing beauty meant to bewilder the demons.

 

The foolish Danavas and Daityas becoming fully enamoured of her, placed the Amrita in her hands.

 

They tristed Mohini to be just and indeed to choose them to receive the nectar before the Devas. Each of them was convinced that Mohini was attracted to him. Thus the power of Maya, that makes you believe something false.

Siva fell in love with Mohini and by their union of the two was born Sasta.

 

 

Adhyaya  19

 

Churning the ocean

 

Sauti said:

Then the Daityas and Danavas, in best armours and with various weapons, pursued the celestials.        (p.84)

 

In the meantime the greatly powerful Lord Visnu, accompanied with Nara, took away the Amrita from the mighty Danavas.

 

Thereupon all the celestials, in that great struggle, drank the Amrita receiving it from Visnu.

 

When the celestials were drinking the much longed-for Amrita, a Danava, named Rahu, drank it in the guise of a celestial.

 

Rahu:

He is the son of Kasyapa by his wife Simhika.

(Maha-bharata Adi Parva. Chapter 65, Verse 31)

Rahu is the causes for the Solar eclipse.

For more information visit the Vedic Public Library.

 

When the Amrita has only reached his throat, Candra and Surya informed the celestials of what had happened.

 

Candra and Surya recognized that he was a demon in disguise and alarmed Visnu.

 

Narayana immediately with his discus cut off the well-adorned head of the Danava who was drinking the Amrita.

 

The huge head of the Danava cut off by the discus, appeared like a mountain peak and it rose to the sky and uttered terrible cries.

 

The headless body of the Daitya fell on the earth, shaking it with all her mountains, forests and islands.

 

From that day a great enmity was created between the head of Rahu and Candra and Surya. To this day it swallows Candra and Surya.

 

Rahu still holds a grudge against them for revealing his identity to Visnu and causing him to lose his body. By temporarily swallowing Candra and Surya, Rahu causess eclipses.

 

Then Hari, quitting his matchless female form, made the Danavas tremble by hurling at them various weapons.        (p.85)

 

Hari is one of Visnu or Narayana names.

 

Thus began the terrible battle between the Devas and Danavas on the shores of the salt sea.

 

Thousands of sharp javelins and lances and various other weapons were hurled on all sides.

 

Cut by the discus and wounded by swords, darts and maces, the Asuras vomited blood and lay prostrate on earth.

 

The heads, adorned with bright gold- chains, cut off by the discus, fell continually in the fearful battle.

 

The great Asuras, covered with blood, lay dead everywhere and they looked like red dyed mountain peaks.

 

When the sun grew red, the piteous cries of distress issued from everywhere and from the dying Asuras.

 

The roars, of the warriors that cut one another down by missiles when at a distance and by blows of their fists when at close quarters, rose to the sky.

 

“Cut down,” “pierce them”, “pursue”, “fell them down”, “advance”; these fearful war-cries were heard everywhere.

 

When this fearful battle was raging, the divine Nara and Narayana entered the field.

 

Seeing the celestial bow in the hand of Nara, Narayana thought of his Danava destroying discus.

 

Nara Narayana

Two hermits Nara and Narayana. These two hermits had spent many thousands of years in Badaryasrama doing penance. Nara reappeared as Arjuna and Narayana was part of Krishna.

For more information visit the Vedic Public Library.

 

Narayana called his Cakra, or discus.

 

As soon as it was thought of the discus Sudarsana, the destroyer of enemies, effulgent as Agni and dreadful in battle, came down from the sky.

 

When it came, Acyuta, of fearful energy (Narayana) as bright as the blazing fire, with arms like the trunk of an elephant, hurled with great force that weapon, as bright as the blazing fire, dreadful, of extraordinary lustre, capable of destroying hostile towns.

 

That discus, blazing like the fire at the great dissolution of the universe being hurled by the hand of Narayana, continually falling everywhere, destroyed the Daityas and the Danavas by thousands.

 

Sometimes it blazed like fire and consumed them all; sometimes it struck them down like a goblin; sometimes it drank the blood of the slain Danavas as it travelled through earth and sky.        (p.86)

 

The greatly powerful and bold Danavas, looking like the rainless clouds, rose to the sky and continually hurled down thousands of mountains, on the celestials, thus harassing them

 

Then the mighty Danavas, having been overpowered by the celestials and having seen the fearful discus roving over the fields of heaven like a blazing fire, entered into the bowels of the earth; and some of them plunged into the salt-sea.

 

The celestials, having gained the victory, placed with due respect Mandara on its own base; and the clouds, making the heaven resound with their shouts, went to their own abodes.

 

The celestial returning to heaven, were greatly rejoiced and kept the Amrita in great care. Indra and other celestial made over the vessel containing Amrita to Nara to keep it with all care.

 

 

Adhyaya  20

 

Curse of Kadru’s sons

 

Sauti said:

Thus have I narrated to you how the Amrita was churned out of the Ocean, in which the beautiful and powerful horse (Uccaihsrava) was produced.     (86.)

 

Beholding this horse Kadru asked Vinata, saying,

Kadru:

“Tell me, sister, without delay, what is the colour of Uccaihsrava?”

 

Vinata said:

This king of the horses is of white colour. What colour do you think, sister? Say what is its colour; let us lay a wager on it.     (p.87)

 

Kadru said:

O sweet lady of smiles, I think the horse is black in its tail. Let us lay this wager that she, whose words will be untrue, will become the maid-servant of the other.

 

Sauti said:

Thus wagering that one will be the maid-servant of the other, they went home, saying “We shall see the horse tomorrow.”

 

Kadru bet that the horse tail had black and white hair. Vinata that he had only white hairs.

Kadru wasn’t sure about her bet. Trembling at the idea to pass her life as Vinata’s servant, she conceived a trick.

 

Wishing to play a deception, Kadru ordered her thousand sons to be black hair;

 

And speedily cover the horse’s tail so that she might not become a servant. But on their refusal to do her bidding. She cursed the snakes, saying,

 

The snake thought that this was a cheating and therefore sinful. Not wishing to suffer negative reactions, they refused to participate in this fraud.

Although Kadru loved his children, in full panic for his life she prepared to curse them.

 

Kadru

“In the Snake-sacrifice of the royal sage, wise Janamejaya of the Pandava race Agni will consume you all.

 

This was yet another curse the snakes received.

 

Sauti

Pitamaha himself heard this exceedingly cruel curse, denounced by Kadru, impelled by the law of Karma.

 

The word Pitamaha means grandfather, or  Grandsire. It refers to Brahma.

 

Daivadativa: Some translate it as “impelled by fate”. One dictionary explain the word “fate” as “the development of events beyond a person’s control, regarded as determined by a supernatural power.” Therefore the use of the word “fate” may imply that there are supernatutal beings of forces imposing to you negative reactions. From the point of view of Vedic philosophy this is wrong. There are no victims in this world. Whatever happens, it is the result of past actions. It is not possible for one to enjoy or suffer something that he has not deserved. It may be given to us by Devas but always on the base of the law of Karma.

And he (Brahma), but, of kindness for creatures and seeing that’ the snakes had enormously multiplied, approved of this curse with all the deities.

 

Brahma:

“Considering their virulent poison, excessive strength, great prowess, biting propensity, their mother’s curse had been very proper for the good of all creatures.

 

“Fate always inflicts death on those who seek the death of others.”

Sauti:

Talking thus, the celestials much praised Kadru.

 

Then calling Kasyapa, the Deity said.

Brahma:

“0 sinless one, O powerful one, the snakes of virulent poison, of huge bodies and of biting propensity whom you have begotten have been cursed by their mother. O child, you should not be angry with her.

 

The destruction of the snakes in the sacrifice has been told in the Purana.”

Sauti:

Saying this, the Divine creator of the Universe propitiated Kasyapa and bestowed on that great man the knowledge of neutralising poison.

 

In the sacrifice:

it refers to Janamejaya’s sacrifice, which was which was predicted long ago.

 

 

Adhyaya  21

 

Description of the ocean

 

Sauti said:

O Rishi, when the night was gone and the sun rose in the morning, the sisters, Kadru and Vinata,       (p.88)

 

having laid an wager of slavery and burning with anger, went to see the horse Uccaihsrava.

 

Kadru and Vinata are described here as in a passionate or angry mood (amarsa). This comes from anxiety. Both were anxious to see the color of the Horse tail wth the hope that they were right in their bet. So did not have a happy journey.

 

On their way they saw the great ocean, vast and deep, agitated by wind, making a tremendous roar.

 

It was full of Timingala, fishes large enough to swallow whales, Makaras, tortoises and creatures of various forms by thousands.

 

Timingila:

A whale or any very large fish

 

Makara:

According to some, a makara is a kind of huge shark. Others say that a makara is an amphibian animal we know as the crocodile.

 

It was inaccessible by any creatures on account of the presence of terrible, monster-shaped, dark and fierce aquatic animals. It was full of crocodiles and tortoises.

 

It abounded with all kinds of gems; it was the home of Varuna, the beautiful and excellent abode of the Nagas; it was the lord of all rivers.           6

 

It was the abode of subterranean fire, the friend of the Asuras, the terror of all creatures, the great reservoir of waters, having no deterioration.     7

 

There are descriptions of a particularly powerful fire under the ocean. We’ll give more information when we’ll arrive to this. Below some hints.

This fire is called Vadavanala or Vadavagni. Vadava meaning ‘mare’ and anala or agni denoting fire. Vadavanala is a mare which breathes fire and stands on the ocean floor or it is fire found in the shape of a mare under the ocean. This submarine fire causes the sea water to evaporate and turn into mist, thus preventing the sea from overflowing on to the land. It is said that at the time of pralaya or deluge, vadavagni will stop doing this, causing the ocean to expand and submerge the earth. The fire of the submarine mare will burst forth in the form of volcanoes. Everything will be destroyed by lava and water. Thus there could be an interesting link between sea-level changes and mass extinction. Infact, oceans are the cause of both creation and destruction of the universe.

 

It was holy, it was beneficial to the celestials, it was the great mine of Amrita, it was infinite, inconceivable, sacred and highly wonderful.

 

It was fearful with the terrible roars of acquatic creatures, tremendously roaring and full of deep whirlpools. It was an object of terror to all creatures.

 

Moved by winds, heaving high with agitation and disturbance, it seemed to dance everywhere with uplifted hands represented by its waves.

 

It was full of heaving billows, caused by the changes of the moon, it was the parent of Pancajanya, it was the great mine of gems.

 

Pancajanya, the great conch of Krishna.

 

It was in days of yore disturbed by the greatly powerful Lord Govinda when he assumed the form, of a boar for raising the earth.

 

Govinda:

The name Govinda refers one who gives pleasure to the senses. Go also means cow. Govinda is Krishna of Vrindavana.

 

The Rishi Atri of great austerity could not fathom its bottom, lower than the nether regions, though he tried to do it for one hundred years.

 

Atri:

Son of Brahma. Atri Maharsi was one of the manasa putras of Brahma. The manasaputras were:
Marici, Angiras, Atri, Pulastva, Pulaha, Kratu.
(Maha-bharata, Adi Parva, Adhyaya 65, Verse 10).

For more information visit the Vedic Public Library.

 

It became the bed of lotus-navelled Visnu when at the end of every Yuga the immeasurably powerfull Deity fell asleep in spiritual meditation.      14

 

This verse gives a description of this ocean much similar to the Karana Ocean, where Maha Visnu goes to sleep and all universes go back into His body. This is called Yoga Nidra.

This is a description of Yoga Nidra.

yaḥ kāraṇārṇava-jale bhajati sma yoga-

nidrām ananta-jagadaṇḍa-saroma-kūpaḥ

ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.

Brahma-saṁhitā (5.47)

It is clear that this verse (Maha-bharata, Adi Parva, Astika Parva 21.14) refers to an ocean in this material world and not to the Karana ocean. This is a verse spoken in a state of ecstasy.

 

It was the asylum in which Mainaka took under the fear of the falling thunderbolt. It was the retreat of the Asuras, overcome in the fearful battle.     (p.89)

 

Mainaka:

A great mountain. When Indra decided to cut the wings to the mountains, Vayu saved Mainaka. Grateful, Mainaka helped Hanuman during his journey to Lanka.This story is to be found in the Valmiki Ramayana.

For more information visit the Vedic Public Library.

 

During a war, defeated by the celestials, the Asura took shelter in that ocean.

 

It was the ghee, in the shape of its waters, in the (sacrificial) fire that issued forth from the mouth of Vadava. It was without limits, fathomless, vast, immeasurable and the lord of rivers.

 

Vadava:

See this same Parva, 21.7

 

They saw that thousands of great rivers were rushing into it in great pride like rivals of its love. They saw that it was full, always dancing in its waves.

 

They saw that it was deep and resounded with the terrible uproar of Makaras, Timis and other aquatic creatures; they saw it was vast, unlimited as space, unfathomable, infinite and the great reservoir of waters.

 

 

 

Adhyaya  22

 

Sauti said:

The Nagas, after a consultation, came to the conclusion that they should obey their mother’s command, for if her wish was not gratified, she, abandoning her love towards them, would burn them all.      (p.89)

 

If she was gratified, she might free them from the curse.

The snake said:

We shall undoubtedly make the horse’s hair black.

 

Krishnam puccham karisyama, we will render the Horse’s tail black.

 

It is said that they then went and became hairs on the tail of Uccaihsrava. In the mean time the two co-wives laid the wager.

 

And having laid the wager, O best of Brahmanas, the two sisters proceeded in great delight to the other side of the great ocean.

 

Kadru and Vinata, the daughters of Daksa, saw on their way the ocean, incapable of being easily disturbed.

 

(But) greatly agitated all on a sudden by the wind. (It was) terribly roaring, full of Timingilas and Makaras.

 

And many thousands of other creatures of various forms; it was frightful with the presence of horrible monsters; it was inaccessible, fearful and terrible.

 

The mine of all gems, the home of Varuna, the beautiful habitation of the Nagas, the Lord of rivers.      8

 

Akaram sarva-rala, the ocean is a mine for all types of gems.

 

The abode of subterranean fire, the home of the Asuras and many fearful creatures, the reservoir of waters.

It was holy, the great receptacle of the Amrita of the celestials, immeasurable and inconceivable, full of holy waters.    (p.90)

 

Filled with many thousands of great rivers and thus disturbed, dancing with its waves.

 

Such was the ocean full of liquid waves, (it was) vast as the sky, deep, lighted with the flames of subterranean fire, roaring; they (the sisters) passed quickly over it.

 

 

Adhyaya  23

 

Story of Garuda

 

Sauti said:

Kadru, of swift speed, accompanied by Vinata, having crossed the ocean, very soon came to the horse.

 

They then saw that swift and the best of horses, as white as the rays of the moon but with black hairs.

 

The celestial horse had black hairs in the tail.

 

Seeing many black hairs in the tail, Kadru put much dejected Vinata into slavery.

 

The word used in this verse is dasi, which means servant. The word dasi, which describes Vinata’s condition, is often translated as slave but it’s a little too much, considering what we mean by the word slave. Vinata had to do what Kadri asked her to do but at that time the dasis where treated nicely, had their homes, some even their own dasis and so on.

 

Thus having lost wager, Vinata became a servant and became exceedingly sad.

 

Meanwhile, when the time came, Garuda of great splendour came out bursting the egg without the help of his mother.

 

He enkindled all the points of the universe, he was the bird endowed with strength, capable of assuming any form at will, of going every where at will and calling any amount of energy to action at will.

 

He looked terrible like a heap of blazing fire, of lustre equal to that of the fire at the end of Yuga. His eyes were bright like the flash of lightning.

 

As soon as he was born, the huge bird, increasing his body, rose to the sky, fearfully roaring like a second ocean-fire.

 

All the celestials seeing him, sought the protection of Vibhavasu. They bowed down to that Deity of Universal form who was seated on his seat and addressed him thus:

 

Vibhavasu is another name for Agni

 

Considering the brilliance that personality had, the Devas guessed that it was a manifestation of Agni.

 

“O Agni, do not extend your body. Have you resolved to consume us? Lo, the huge heap of your flames is spreading wide!”

 

Agni said:

O persecutors of the Asuras, it is not as you think. It is mighty Garuda, equal to me in splendour.    (p.91)

 

He is born endued with great energy to promote the joy of Vinata. Seeing this heap of effulgence, this delusion has come.

 

Yusmanmohah samavisat. Agni said what we have already explained. They fell into delusion due to the excessive brilliance of Garuda.

 

He is the mighty son of Kasyapa, he is the destroyer of the Nagas, the enemy of the Daityas and Rakshasas, he is ever engaged to do good to the celestials.

 

Do not be afraid in the least. Come with me and see him.

 

Sauti said:

Thus asked, the celestial went with the Rishis towards Garuda and from a distance addressed him thus.

 

The Devas said:

O Lord of birds, you are a Rishi, you are the partaker of the largest portion of the sacrifice, you are Deity. You are Lord of the birds, you are the sun of hot rays, you are Paramesti, you are Prajapati.

 

You are Indra, you are Hayamukha, you are Sarva, Jagatpati, you are the principal, you are Brahma and Brahmanas, you are Agni, you are the wind.

 

The name Hayamukha refers to Visnu, who took the form of a horse, also known as Hayagriva.

 

Sarva means Lord Siva.

 

Jagatpati means Lord of the universe.

 

The idea is that since Garuda was showing an exceptional kind of powers, it was appropriate to praise him in this way. When, for example, the Devas say that he is Visnu, should not be taken literally, but that he was showing powers similar to Visnu’s. Infact he was manifesting the powers that the Supreme Lord gave him.

 

You are Dhata and Vidhata, you are Visnu the best of celestials, you are the great Truth, you are fearless, you are ever unchanged, you are great glory. You are the energy of the sun, you are the intellectual function, you are our great protector.

 

You are the ocean of strength, you are purity, you are beyond the attributes and darkness, you are the possessor of all wealth, you are unconquerable.

 

From you have emanated all things, you are the doer of excellent acts. You are all that has not been and all that has been. You are pure knowledge, you display as sun by his rays, this animate and inanimate universe.

 

Darkening the splendour of the sun, you become the destroyer of all; you are all that is perishable and all that is imperishable. O Deity, with the splendour of fire you consume all as sun in his anger bums all creatures.

 

You rise like the fire which, at the changes of the Yuga and at the dissolution of the creation, destroys everything. O king of birds, having come to you, we seek your protection, you move in the sky, your energy is great, you are as mighty as the fire.

 

Your brightness is like the lightning. You are the dispeller of darkness, you reach the very clouds, you are mighty bird Garuda. You are both the cause and the effect, you are the dispenser of boons and invincible in prowess.     (p.92)

 

O Lord of the whole universe, by your brilliance like the heated gold, protect the noble celestials, who having been frightened, are flying along the heaven in all directions.

 

O best of birds, you are the son, of the merciful and high-souled Rishi Kasyapa, you are the lord of all, therefore do not be angry with the universe, have mercy for it. You are the Supreme Lord, assuage your anger and save us.

 

The Devas was afraid that Garuda could use his powers to destroy the universe or to take their position ad administrators of the universe

 

The ten points, the skies, the heavens, the earth and our hearts, O bird, are continuously trembling at your voice, loud as the roar of thunder. Diminish your body which is like the fire.

 

The ten points:

The four sides, four corners, up and down.

 

Our hearts, losing all equanimity, are trembling at your splendour, resembling that of the angry Yama.

 

Yama:

Yama is also knon as Yamaraja, Dharma and Dharmaraja.

Having been born from Brahma’s right nipple, Yama is one of his children. He is the Deva of justice, judging people when they leave the body.

For more information visit the Vedic Public Library.

 

0 king of birds, we pray to you, be kind towards us. Bestow on us, O Bhagavan, benefit, fortune and happiness.

 

Sauti

Having been thus adored by ail the celestials and Rishis, the bird, of beautiful feathers, diminished his own energy and splendour.

 

 

Adhyaya  24

 

Sauti said:

Having heard and seeing it himself, he began to diminish his body.      (p.92)

 

Garuda said:

No one need be afraid of seeing my body. As you are also very much frightened at its sight, I shall diminish it.

 

Realizing the enormity of his body and that this frightened people, he decided to make it smaller.

 

Sauti said:

Then the bird, capable of going every where at will and of calling all energy at will, placing his brother Aruna on his back, went from his father’s house to that of his mother, (which was situated) on the other side of the ocean. He placed in the East Aruna of great splendour when the sun determined to burn the world with its fearful rays.

 

Aruna:

Aruna is one of the sons of Kasyapa by Vinata.

Kasyapa, son of Brahma, married Vinata and Kadru, and being so much pleased by their services he gave them boons. Kadru got the boon to have 1000 naga (serpent) sons, and Vinata to have two sons more powerful and vital than the sons of Kadru. After this Kasyapa went into the forest again for Tapas. After a period, Kadru gave birth to 1000 eggs and Vinata to two. Both the mothers kept their eggs in pots so that they were in the right temperature. After 500 years the pot broke up and Kadru had her 1000 sons. Vinata felt pained at this and opened one of her pots. A child only half-developed emerged from the egg and he was Aruna.

After another 500 years the other egg of Vinata hatched itself and a glowing son emerged. He was Garuda.

For more information visit the Vedic Public Library.

 

Ruru said:

What for did the highly noble sun resolve to burn the world? What wrongs were done to him by the celestials, that he grew angry?

 

Sauti said:

O sinless one, from the day on which Rahu was discovered by Surya and Candra in the act of drinking the Amrita, he bore a deadly enmity towards them.

 

When Rahu began to devour Surya, he became angry and thought.

Surya:

“This enmity of Rahu has risen from my benefiting the celestials,

 

And I am alone to suffer from this great evil; I do not get any help at my this difficulty.

 

The inhabitants of the celestial regions see me devoured and they quietly brook it. Therefore, I must make an attempt to destroy the worlds. There is no doubt about it.

 

Surya had denounced the presence of Rahu to defend all the Devas and felt disgusted by the ingratitude. Seeing them go on in their lives while he was forced alone to defend himself from Rahu, a violent rage took possession of him and wanted to take revenge.

 

With this resolution Surya went to the western mountains and from that place began to scatter his scorching rays to destroy the worlds.

 

Thereupon the great Rishis, came to the celestials and said;

The Rishi:

“Today in the middle of the night, a fire, fearful to all creatures, will rise to destroy the universe.”

 

Sauti:

Then the celestials with the Rishis went to the Grandsire (Brahma) and said,

The Devas:

“What is this great and fearful heat today?”

 

The sun has not as yet risen, still destruction of the world is obvious. What will happen when he rises?

 

Brahma said:

The sun is ready to rise in order to destroy the worlds. As soon as he will rise he will burn everything into ashes.

 

I have, however, provided the remedy beforehand.

 

The wise son of Kasyapa, known by the name of Aruna, has a huge body. He will sit before the sun as his charioteer and will take away all his energy. This will secure the good of the world, of the Rishis and of the celestials.

 

Sauti said:

Thereupon Aruna, ordered by the Grandsire, did all that he was commanded to do. The sun rose covered by Aruna

 

I have told you why Surya was in anger and how Aruna was appointed his charioteer. Hear next, the reply to the other question, asked by you a little while ago.    (p.94)

 

 

 

Adhyaya  25

 

Sauti said:

Then the bird, of great strength and energy, capable of going every where at will, went to his mother on the other side of the great ocean.    (p.94)

 

There lived Vinata in great affliction after losing the wager and becoming a servant.

 

Sometime after on a certain day, Kadru called Vinata, who prostrated herself before her and said before her son.

Kadru:

“O gentle Vinata, take me to the beautiful and delightful abode of the Nagas which is situated in the deep recess of the sea.”

 

Garuda was present when Kadri made this request to Vinata.

 

Thereupon the mother of the bird took upon her shoulder the mother of the snakes. Garuda also, requested by his mother, took the snakes on his back.

 

The son, of Vinata, the bird, began to ascend towards the sun; and the snakes, scorched by the rays of the sun, all fainted away.

 

There is no explanation why Garuda soared so much, whether he did it to injure or kill the snakes or simply from an excess of energy. Certainly they were in serious trouble.

 

Seeing her sons in this plight, Kadru began to praise Indra thus:

Kadru:

“I bow to you, O Lord of the celestials, I bow to you, O slayer of Bala.

 

The long story of Bala is told in our Library.

However there are various story of this Balasura. Two summaries below.

 

Having been graced by the Supreme Personality of Godhead, the demigods began fighting the demons again, with renewed energy. King Indra released his thunderbolt against Bali, and when Bali fell, his friend Jambhāsura attacked Indra, who then cut off Jambhāsura’s head with his thunderbolt. When Nārada Muni learned that Jambhāsura had been killed, he informed Jambhāsura’s relatives Namuci, Bala and Pāka, who then went to the battlefield and attacked the demigods. Indra, King of heaven, severed the heads of Bala and Pāka.

SB Chapter 8.

 

There is second story about Bala. It’s not clear yet if it is the same demon or two different.

He was a son of Mayasura. Bala lived in a place in the netherlands called Atala. He created ninetysix different kinds of magic and gave them to the asura magicians who by the use – of them gave the devas immense trouble.

Once when Balasura yawned, three bad women, Svairini, Kamini and Pumscali were born. They had with them a potable substance called Hataka which they gave to men whom they liked and after enlivening the sex impulse in them enjoyed a sexual life with them to their heart’s content.
(Pancama Skandha, Bhagavata).
Once during a fight between Indra and Jalandhara, Bala defeated Indra in a pathetic way. Indra then sought refuge in him and praised him with songs. Flattered by this Bala asked Indra to ask of him whatever he wanted and the sly Indra requested for the physical body of Bala. Without the least hesitation Bala cut his body into pieces and gave him. Indra threw away the cut pieces to different sides and all the places where these pieces fell were at once transformed into diamond mines.

After the death of Balasura his wife Prabhavati went to their preceptor (Kulaguru) Sukracarya and told him all that took place and requested to bring back to life her lost husband. But Sukracarya regretted that he could not give life again to her dead husband but could by his powers make her hear his voice again. Prabhavati agreed to that and then she heard her husband say
“Leave your body and join me”.
Prabhavati immediately courted death and joining Bala became a river.

(Padma Purana, Uttara Khanda, Chapter 6).

 

O slayer of Namuci, I bow to thee, O god of thousand eyes, O Lord of Sachi, save my sons, oppressed by the rays of the sun by your showers.      7

 

A powerful Raksasa. It is stated in Mahabharata, Adi Parva, Chapter 65, Stanza 22, that this giant was the son of Prajapati Kasyapa by his wife Danu. This fierce giant was killed by Indra. There is a story in the Puranas describing how Namuci was killed.

Under the leadership of Namuci a great army of the giants invaded the realm of the gods. Indra came with an army of devas. Though the giants were defeated in the battle Indra was not able to kill Namuci. To save himself from the attack of Indra, Narnuci got into the radiance of the Sun and hid himself there. lndra found him out and made a treaty with him, the conditions of which were as said by Indra:-

“Oh, noble giant, I will not kill you by wet thing or dry thing, in the night or in the day. What I say is true. “

According to this treaty it became impossible for Indra to kill Namuci either with wet things or with dry things and either in the day time or in the night. Only when Indra had agreed-to these conditions did Namuci come out.

The battle continued and Indra drove away Sumbha and Nisumbha the elder brothers of Namuci, who went to Patala. Indra ran after Namuci and in the evening Indra found him hiding on the sea shore and killed him with the foam of the sea. As Indra had violated the condition of the treaty the severed head of Namuci followed Indra. With this Indra incurred the sin of Brahmahatya. To get remission from this sin Indra approached Brahma. He was advised to bathe in Arunasangama and doing so Indra got remission of his sin. From that day onwards Arunasangama became a holy bath (tirtha).

(Maha-bharata, Salya Parva, Chapter 40 ).

 

There are other two Namuci in Puranic literature, both found in Padma Purana.

For more information visit the Vedic Public Library.

 

You are our great protector. 0 best of gods, O Purandara, you can grant rains in torrents.

 

Purandara:

Indra, the destroyer of demoniac cities or armies

 

You are Vayu, you are the clouds, you are Agni, you are the lightning in the sky, you are the propellers of the clouds and therefore you are called the great clouds.

 

You are the incomparable thunder, you are the roaring clouds, you are the creator and the destroyer of the worlds, you are unconquerable.

 

You are the light of all creatures you are Aditya and Vibhavasu, you are the highest knowledge, you are wonderful, you are king, you are the best of the celestials.

 

You are Visnu, you have one thousand eyes, you are a deity, you are the final refuge, you are all Amrita, you are the much adored Soma.   (p.95)

 

The name Sahasraksa means one having a thousand eyes. There is a story as to why Indra eneded up having all these eyes.

Once Indra had an illicit sexual relationship with Ahalya. Her husband, sage Gautama, cursed him to have a thousand vaginas all over his body. Later this curse was changed into having a thousand eyes.

We’ll tell more details about this story when we’ll get to Ahalya’s story.

 

You are moments, you are the Tithis, you are the Lava you are the Kshana, you are the white fortnight, you are Kala, Kashtha, Truti, you are the year, seasons, months, the nights and the days.

 

These are all divisions of time.

 

You are the beautiful earth with its

mountains and forests, you are the clear sky with the sun that drives away all darkness. You are the great ocean with heaving billows and abounding in Timingilas, Timis, Makaras and various other fishes.

 

You are of renown, you are always adored by the wise and the great contemplative Rishis, you drink the Soma juice and the clarified butter offered with sacred invocation in the sacrifices.

 

You are always worshipped in the sacrifices by the Brahmanas, desirous of receiving fruits. O God of incomparable strength, you are sung in the Vedas. It is for this reason that the learned Brahmanas, engaged in sacrifices, study the Vedangas with all care.”

 

 

Adhyaya  26

 

Sauti said :

Having been thus adored by Kadru, the God, having the best horses to ride, covered all the sky with blue clouds.    (p.95)

 

He commanded the clouds.

Indra said:

“Pour down your life-giving and beneficial showers.”

Sauti:

Those clouds, luminous with lightning, then poured abundant water.

 

On account of the wonderful and terribly roaring clouds, that incessantly begot water, the sky looked as if the end of the Yuga had come. And in consequence of myriads of waves, caused in the falling torrents, of the deep roars of the clouds, the flashing of lightnings, the violence of the wind and the general agitation, the sky looked, as if it was dancing in madness.

 

The sky thus became dark, the rays of the sun and the moon disappeared on account of the incessant downpour. And upon Indra’s causing this downpour, the Nagas became exceedingly delighted.

 

The world became full of water; the cool and clear water reached even the nether regions.

 

When there became countless watery waves, the snakes with their mother reached the island called Ramaniyaka.

 

Ramaniyaka:

Ramaniyaka, also known as Ramanaka, is an island near Dvaraka where, according to Chapter 38 of the Southern Text of Bharata, there was a forest.
It was in this island that Vinata, mother of Garuda and Kadru, mother of the nagas lived. Garuda, after freeing his mother from her slavery evicted the nagas from this island.
(Brahmanda Purana, Chapter 17).

Following the eviction, many of the prominent nagas lived in Patala. But, Kaliya, in fear of Garuda, lived in Kalindi (Yamuna). After his suppression by Sri Krsna Kaliya, with his family, as advised by Krsna returned to Ramanakam. (Bhagavata, 10 th Skandha).

For more information visit the Vedic Public Library.

 

 

Adhyaya  27

 

Sauti said:

The Nagas became exceedingly glad on being wetted and refreshed by the great shower; and carried by the bird (Garuda) they soon arrived at the island.      (p.96)

 

That island was assigned by the creator as the abode of Makaras. Coming there they first saw the fearful Lavana.

 

Lavana:

He was a demon who lived in the island of Ramaniyaka. He had come to the island long before the serpents came to that place. The serpents saw him when they went there to live.

He shouldn’t be confused with the demon killed by Satrughna. They are two different persons.

 

They with Garuda saw the charming woods, washed by the waters of the sea and resounding with the music of the birds.

There were beautiful trees full of various fruits and flowers, there were also charming mansions and many tanks with lotuses.

 

It was adorned with many beautiful lakes of pure water; it was refreshed with sweet incense-carrying breezes.

 

It was adorned with many trees that only grow on the Malaya mountain, as high as the high heavens. It, being shaken by the breeze, dropped showers of flowers.

 

Malaya:

A mountain in South India. The following pieces of information are gathered about this mountain from the Puranas:

(1) The sovereign deity of this mountain attends on Kuvera in Kuvera’s assembly. (Maha-bharata Sabha Parva, Chapter 10, Verse 32)

(2) The Pandya and Cola Kings collected sandal paste essence from the Malaya and Dardura mountains, filled them in golden pots and presented them to Yudhisthira. (Maha-bharata Sabha Parva, Chapter 52, Verse 33) .

(3) The monkeys who went in search of Sita crossed this mountain. (Maha-bharata Vana Parva, Chapter 289, Verse 44),

(4) Malaya is considered as one of the seven chief mountains of India. (Maha-bharata Bhisma Parva, Chapter 9, Verse 11)

(5) Once Mrtyu deity performed tapas on this mountain. (Maha-bharata Drona Parva, Chapter 54, Verse 26) .

(6) In Tripuradahana, Siva used this mountain as the flagstaff of his chariot. (Maha-bharata Drona Parva, Chapter 102, Verse 73).

 

In Mahabharata there is a description of another Malaya Mountain besides the Malaya mountain of South India.

When the sage Suka ascended Heaven, he saw a Malaya mountain on the way.

The celestial women, Urvasi and Vipracitti used to dance there daily.

This Malaya is somewhere above Kailasa. (Maha-bharata, Santi Parva, Chapter 332, Verse 21).

 

There were also various other trees whose flowers were scattered about by the breeze. It seemed as if these trees bathed the Nagas with a shower of rain in the shape of their flowers.

 

It was charming, beautiful and dear to the Gandharvas and always gave them pleasure. It was full of bees intoxicated with the honey they sucked. The sight of its appearance was exceedingly beautiful.

 

It was beautiful, beneficial, holy and charming to all. Echoing with the sweet notes of various birds, it much delighted the sons of Kadru.

 

Having arrived at that forest, the snakes very much enjoyed themselves and then they commanded the king of the birds, Garuda of great strength.

 

The snakes:

“Take us to some other beautiful islands with pure water. O bird, you must have seen many beautiful countries when coursing through the sky.”

 

Sauti:

Having reflected for some time he asked his mother.

Garuda

“Why, O mother, am I to do the bidding of these snakes?”

 

Vinata said:

O best of birds, from misfortune, I have become a servant of my husband’s second wife. The snakes caused me to lose the wager by deception; and thus have I become a servant.  (p.97)

 

Sarpairupadhinah kritam. It was the result of the snakes deception.

Vinata knew that she had been cheated by Kadru and the Nagas, still she accepted to have lost the wager due to the fact that it was not specified if the hairs had to be naturally black or in any other way.

 

Sauti:

When his mother told him the reason, the bird in great sorrow said to the snakes.

 

Garuda:

“Tell me, O snakes, by bringing what, or gaining what knowledge or doing what great work, we may be freed from this state of slavery.

 

The snakes replied:

 “Bring the Amrita by force. Then, O bird, you will be freed from slavery.”

 

 

Adhyaya  28

 

Sauti said:

Thus told by the snakes, Garuda said to his mother,

Garuda:

“I shall go to bring the Amrita, but I wish to eat something. Tell me where to get it.”    (p.97)

 

Vinata said:

The Nisadas have their homes in a remote place in the midst of the ocean. Eat thousands of Nisadas and bring the Amrita.

 

Nisadas

These forest dwellers had to suffer king Vena’s numerous sins.

For more information visit the Vedic Public Library.

 

But let not your heart be ever set on killing a Brahmana. A Brahmana is not to be killed amongst all creatures; he is like the fire.

 

Brahmana:

As we’ll see in the following verses, a Brahmana is an exalted personality. He represent the Vedas and the absolute truth. He is the teacher of all and should always be respected.

 

A Brahmana, when angry; becomes like the fire or the sun or the poison or a sharp weapon. A Brahmana is declared to be the preceptor of all creature. For these and other reasons the Brahmana is adored by all.

 

O child, he is never to be killed by you even if you be angry. Enmity with Brahmanas is never proper under any circumstances.

 

O sinless one, neither fire nor the sun does consume so much as does a Brahman of rigid austerity when angry.

 

You must know a good Brahmana by these indications. A Brahmana is the first-born of all creatures, the best of four castes, the father, master and teacher of all.

 

Garuda said:

0 mother, what form a Brahmana has? What is his character and what is his power? Does he shine like fire or is he of gentle nature?

 

O mother, you should tell me, who ask you, the auspicious indications by which I shall be able to recognise a Brahmana.

 

Vinata said:

O son, know him to be a Brahmana who will torture you like a fishhook, or burn you like a hot charcoal, when he will enter into your throat.    (p.98)

 

You must not kill a Brahmana even in anger.”

Sauti:

Out of affection for her son Vinata again said,

Vinata:

“Know him to be a good Brahmana, who will not be digested in your stomach.”

Sauti:

Vinata again repeated those words from the great love she bore for her son.

 

Though she knew the matchless strength of her son, yet being exceedingly sorrowful and gentle and deceived by the Nagas, Vinata heartily blessed him,

 

Vinata said:

Let Maruta protect your wings, let Candra and Surya protect your back; let Agni protect your head and the Vasus your whole body.    14

 

Surya:

The Sun God

It is said that the Sun was born to Kasyapa by his wife Aditi. Visnu begot Brahma and Brahma begot Marici. Prajapati Kasyapa was born from Marici. Several sons were born to Kasyapa by Aditi the daughter of Daksa. They are known by the names Adityas, Vasus, Rudras and so on. Of these, Adityas are twelve in number.

For more information visit the Vedic Public Library.

 

I also, my son, shall somewhere, wishing for your good and being engaged in ceremonies that will produce you good. Go then, my son, in safety to accomplish your purpose.

 

Sauti said:

Having heard what his mother said, Garuda stretched his wings and rose to the skies and then being endued with great strength like another Yama, he soon came upon the Nisadas.

 

Yama:

God of death.

 

Bent upon destroying the Nisadas he raised up a great storm of dust that covered the whole sky. He sucked up water from the ocean and shook the trees growing on adjacent mountains.

 

Then the king of birds, opening his great mouth, stopped the road of the Nisadas and the Nisadas too went into his open mouth flying in fright.

 

As birds in great affliction rose by thousands into the skies when the trees of the forest were shaken in a great storm, so the Nisadas, blinded by the dust raised by the storm, entered into the wide-opened mouth of the great snake-eater.

 

Then the hungry bird, the chastiser of his enemies, who is endued with great strength and who moves with the greatest speed to achieve his end, closed his mouth, thereby killing thousands of Nisadas who followed the occupation of fishermen.

 

 

Adhyaya  29

 

Sauti said :

A Brahmana with his wife had entered into his throat and he began to bum the bird’s throat like a flaming piece of charcoal. The great bird addressed him thus,     (p.99)

 

Garuda:

O best of the twice born! soon come out of my mouth. I open it for you. A Brahmana will never be killed by me, even if he is always engaged in sinful acts.

 

Sauti:

When Garuda addressed the Brahmana thus, he said, “Let my wife who is a Nisada come out with me.”

 

Garuda said:

Take the Nisada woman with you and come out at once. Save yourself without delay for you are not yet digested by the heat of my stomach.

 

Sauti said:

Thereupon the Brahmana came out with the Nisada woman and glorifying Garuda went to the country where he desired to go.

 

When the Brahmana with his wife came out, the king of the birds, fleet as mind, stretching his wings, rose to the sky.

 

He then saw his father and hailed by him, made him proper answer. And the great Rishi then asked him.

 

While flying high in the sky, Garuda saw his father.

 

Kasyapa said:

My son, are you doing well? Do you get sufficient food every day. Is there plenty of food for you in the world of men?

 

Garuda said:

My mother is well; and so is my brother and so am I. But, father, I do not get sufficient food and therefore my happiness is not complete.

 

I have been sent by the snakes to get the Amrita, which is not easy to get. However I shall bring it to-day in order to free my mother from her state of servitude.

 

My mother commanded me to eat the Nisadas. I have eaten them by thousands, but my hunger is not appeased.

 

O great one, point out to me some other food, by eating which, O Lord, I would become capable to bring the Amrita by force. You should point out some food which can appease my hunger and thirst.         (p.100)

 

Kasyapa said:

This lake you see before you is very sacred. It is even known in the celestial regions. There is an elephant with its face downwards continually dragging a tortoise which is his elder brother.

 

I shall speak to you in detail their hostility in the former life. Hear from me the true story, the proof of which is their presence here.

 

There was in the olden days a great Rishi, named Vibhavasu, who was of exceedingly angry disposition. He had a younger brother, named Supratika, a great ascetic.

 

That great Rishi was not willing to keep his wealth joint with his brother, Supratika always spoke of a partition.

 

Some time after Vibhavasu told his brother Supratika,

Vibhavasu:

“It is from foolishness, blinded by wealth, that many wish to divide (paternal) wealth.

 

But as soon as it is partitioned, they begin to quarrel from the blindness arising from wealth. And enemies in the guise of friends, cause estrangement between ignorant and selfish brothers. They confirm their quarrels by pointing out faults and thus they fall one by one.

 

Absolute ruin very soon overtakes those that are separated. Therefore, good men never approve of the partition amongst brothers,

 

Who, when divided, do not have any regard for Sastras or Gurus. As you, without regarding my advice, impelled by the desire of separation, wish to partition for wealth,

 

For this, 0 Supratika, you will become an elephant.”

Sauti

Thus being cursed Supratika told Vibhavasu,

Supratika:

“You will become an aquatic tortoise.”

Sauti

Thus being cursed by each other Supratika and Vibhavasu,

 

Both fools now live as a tortoise and an elephant. Owing to their wrathful nature they have both become inferior animals.

 

The word mudha used here is significant: they were fools because couldn’t control their anger. Even in their next lives they kept fighting.

 

They are both engaged in hostilities with each other. Proud of their great strength and the weight of their body, in this lake, these two huge creatures are now engaged in their old hostilities.

 

Look, the handsome elephant is coming to the lake. Hearing his roar the huge tortoise rises up, violently agitating the water of the lake; and seeing him the elephant, coiling his trunk, rushes into the water.     (p.101)

 

The greatly powerful elephant, with the motion of his tusks and fore-part of his trunk and with tail and feet, violently agitates the water of the lakes full of fishes.

 

The greatly powerful tortoise also, with its head up, comes to the fight. The elephant is six Yojanas in height and twice that measure in circumference.

 

The tortoise is also three Yojanas in height and his circumference is ten Yojanas. Eat up both of these animals, madly engaged in battle and bent upon killing each other.

 

Kasyapa instructed Garuda to end this ancient hostility between the two brothers. In this was he’ll be able to conquer the Amrita.

 

Accomplish the task you desire to perform. Eating the fearful elephant which looks like a huge mountain and a huge mass of clouds, go and bring the Amrita.

 

Sauti said:

Having said this to Garuda, he blessed him, saying,

 

Kasyapa:

O oviparous one, let good come to you when you engage in battle with the celestials. Let water-pots filled to the brim, let Brahmanas, kine and other auspicious objects bless you. In the battle with the powerful celestials,

 

Let Riks, Yajus, Saman, the sacred sacrificial ghee, all the mysteries and all the Vedas become your strength.

 

The mysteries:

The word rahasya is already in this same book been translated as “mystery” or “secret”, or something difficult to understand. Rahasya refers to the Upanisads, which are sections of the Vedas, certainly not easy to understand.

 

Sauti:

Having been thus addressed by his father, Garuda went to the side of the lake. He saw it full of clear water and full of birds of various kinds flying all around.

 

Remembering his father’s words, the swift-flying great bird seized the elephant and the tortoise, one in each claw.

 

The great bird then soared high into the sky.

Coming to a holy shrine, called Alamba, where there were many celestial trees.

 

Alamba Tirtha

A holy place where there was a  sacred bath. Garuda took rest in this holy place.

 

Struck by the wind raised by his wings, the trees began to tremble in fear. Those trees, with golden boughs, feared that they would be broken down.

 

Thereupon the bird, seeing the trees that are capable of giving everything, were trembling in fear, went to other trees of matchless appearance.

 

 

And those big trees were adorned with fruits of gold and silver; and with branches of precious gems; and they were washed by the waters of the sea. There was a big banian amongst them.     (p.102)

 

The great tree spoke to the best of the birds, who was flying away with the speed of the mind, saying,

 

The tree:

Sit down on this big branch of mine which extends a hundred Yojanas; and eat the elephant and the tortoise.

 

The trees were able to speak.

 

Sauti:

When the best of birds, huge as a huge mountain and of great swiftness, alighted on the tree, the abode of thousands of birds, it trembled; and the bough, full of leaves, was broken.

 

 

Adhyaya  30

 

Sauti said:

The moment the branch of the tree was touched by the greatly powerful Garuda with his feet, it broke down. As it was about to fall, it was caught by him.    (p.102)

 

As he cast his eyes in wonder on the broken branch of the tree, he saw that the Valakhilya Rishis were hanging form it, with their heads downwards.

 

Valakhilya Rishis:

Sixty thousand hermits born to Kratu, one of the Saptarsis, by his wife, Santati (or Sannati). Everyone of them was only the size of half a thumb, but they were as bright as the blazing sun and had attained control over their senses.

(Visnu Purana, Amsa 1, Chapter 10) .

For more information visit the Vedic Public Library.

 

Having seen the holy Rishis thus suspended, he said to himself,

Garuda:

“These Rishis of great penances must not be killed.

 

If the bough fell down, the Rishis will be killed.”

Sauti

Reflecting thus, the mighty bird held more firmly the elephant and the tortoise.

 

The king of birds, from the fear of killing the Rishis and from the desire of saving them held the bough in his beaks and rose on his wings.

 

The great Rishis, seeing this act which was beyond the powers of the celestials, was filled with wonder and they gave the great bird a name.

 

The Valakhilyas said:

 “As this great bird rises on its wings with a heavy burden, let the best of the birds, the eater of snakes, be called Garuda.”

 

Gurum bharam, very heavy weight. Therefore from that day the great eagle was known as Garuda.

 

Sauti:

Then shaking the mountains, the bird with the elephant and tortoise, slowly moved onward in the sky and when he was thus going he saw many countries underneath.

 

Wishing to save the Valakhilyas he could not find a place to sit on. At last he went to that best of mountains, called Gandhamadana.

 

Gandhamadana:

A mountain famed in the Puranas and lying to the east of the Himalayas.

(Bhagavata, Pancama Skandha).

For more information visit the Vedic Public Library.

 

There he saw his father, Kasyapa, engaged in ascetic devotions. His father also saw that great bird of divine form.    (p.103)

 

And of great splendour, strength and energy, as swift as the wind or the mind, huge as a mountain peak, a ready smiter as a curse of a Brahmana,

 

Inconceivable, indescribable, fearful to all creatures possessed of great powers, terrible, as full of splendour as Agni himself.

 

Incapable of being overcome by the Devas and Danavas, capable of splitting mountains and of sucking the ocean,

 

Capable of destroying the three worlds and as fierce-looking as Yama himself.

The greatly illustrious Kasyapa, seeing him approach and knowing his intention, thus addressed him,

 

Kasyapa said:

My son, do not commit a rash act, for you will then have to suffer pain. The Valakhilyas, that support on the rays of the sun, if angry, can blast you.

 

Sauti said:

Therefore, Kasyapa for the snake of his son, propitiated the very glorious, exceedingly ascetic and sinless Valakhilyas.

 

Kasyapa said:

O great Rishis, the action of Garuda is for the good of all creatures. He is trying to accomplish a great act and therefore, you should give him permission.

 

Sauti said:

The great ascetics, having been thus addressed by the illustrious Kasyapa, quitting the bough, went to the sacred Himalayas to observe ascetic penances.

 

Garuda could not find a suitable place to put doewn such a huge branch. The only solution was that the Valakhilyas agree to move elsewhere. So Kasyapa asked them and they kindly agreed.

 

When the Rishis went away, the son of Vinata, his voice choked by the bough in his beaks, asked his father Kasyapa,

 

Garuda:

“O illustrious one, where shall I throw this great bough of the tree? O illustrious one, point me a place free from men.”

 

Sauti:

Kasyapa told him of a mountain without human beings, with caves and dales, always covered with snow and inaccessible by ordinary men even in thought.

 

The great bird, carrying the bough, the elephant and the tortoise, proceeded in great speed towards that mountain of broad waist.

 

The great bough with which the huge bird flew away could be girt round with a cord made of a hundred hides.        (p.104)

 

The king of the birds, Garuda, flew away one hundred thousand Yojanas in the shortest time.

 

This mountain was far away from where Garuda was 800,000 miles, or 1,800,000 kilometers.

 

Going almost within a moment to the mountains as directed by his father, the bird let fall the great bough. And it fell with a great noise.

 

That king of the mountains trembled having been struck with the storm, raised by Garuda’s wings. The trees thereon dropped showers of flowers.

 

And the peaks of that great mountain, decked with gems and gold, were loosened and fell down on all sides.

 

The falling bough struck down many trees, which, with golden flowers amid their dark leaves, looked like clouds charged with lightning.

 

And these trees, bright as gold, falling down upon the ground and dyed with the mountain metals, looked as if they were bathed in the rays of the sun.

 

Then the best of birds sat on the summit of that mountain and ate both the elephant and the tortoise.

 

31. The son of Tarksya (Garuda), having thus eaten the elephant and the tortoise, rose on his wings from the top of that mountain summit.

 

Tarksya:

Tarksya is another name for Garuda. However, according to some, his father Kasyapa was also addressed as Tarksya.

 

32. Various evil omens appeared before the celestial foreboding fear. Indra’s thunder-bolt blazed up in a fright.

 

This was happening because now Gauruda was ready to attack the Devas and snatch the Amrita from them.

 

Indrasya vajram. That is Indra’s main weapon, the thunderbolt.

 

33-34. Meteors with flames and smoke, loosened from the welkin, shot down during the day; and the weapons of the Vasus, the Rudras, the Adityas, the Sadhyas, the Maruts and of all other classes of celestials began to fight among one another.

 

Marut:

In the Puranas there are references to 49 gods who are known as “Maruts”. All of them are the sons of Kasyapa. The story of how the child in Diti’s womb was cut into 49 pieces which became 49 Maruts is given in Chapter 71 of Vamana Purana.

For more information visit the Vedic Public Library.

 

35. Such things had never happened, not even during the war between the Devas and the Danavas. The winds blew with thunder; meteors fell in thousands;

 

The cloudless sky made a tremendous roar. Even he who was the god of the gods, dropped blood,

 

The garlands in the necks of the celestials grew pale and dim and their splendour was lost. And terrible masses of clouds vomited thick showers of blood.

 

The dust, raised by the winds, darkened the splendour of the coronets worn by the celestial. Thereupon, Indra with the other celestials, perplexed with fear on account of these evil omens, addressed Brihaspati thus.

 

Indra said :

O illustrious one, why have these great disasters suddenly arisen? I do not see any enemy who will oppress us in a war.

 

Brihaspati said :

O king of the celestials, O Shatakratu, it is from your carelessness and from your fault and owing to the penances of the illustrious Rishi Valakhilyas,

 

Brihaspati:

The Guru of the devas.

The father of Brhaspati was Angiras, the son of Brahma. Brahma grew amorous, at the sight of some celestial maids who were present at a sacrifice performed by Rudra and he had seminal flow. Brahma put the semen in fire. From that fire the devas such as Marici, Bhrgu, Angiras and others were born. The name Angiras was given because he was born out of angara (live-coal). Eight sons were born to Angiras by his wife Vasuda. They were Utathya, Brhaspati, Vayasya, Santi, Ghora, Virupa, Samvarta and Sudhanva.
All of them were sages who had attained liberation by knowledge, and who had been free from worldly pain. Of them Brhaspati, Utathya and Samvarta became famous through all the worlds. In some Puranas Vasuda, the mother of Brhaspati, is given the name Sraddha also.

It is stated that Brhaspati had a sister named Angirasi. She was a follower of the Brahma cult. She became the wife of Prabhasa the last one of the eight Vasus. Visvakarma was her son.

For more information visit the Vedic Public Library.

 

41. That the son of the Rishi Kasyapa and Vinata, the great bird, capable of assuming any form at will, is coming to take away the Soma.

 

42. And the strongest of all the strong, that bird is capable of taking away the Soma. Everything is possible in him. He can achieve even the unachievable.

 

Sauti said:

43. Having heard this, Indra spoke to those that guarded the Amrita,

Indra:

“A greatly powerful bird has determined to take away the Soma;

 

I warn you beforehand, so that he may not succeed in taking it by force. Brihaspati has told me that his strength is matchless.”

 

Sauti:

The celestials, when they heard it, were astonished and they took precautions. They stood surrounding the Amrita and the greatly powerful Indra stood with them, thunder-bolt in hand.

 

The celestials wore wonderful and greatly valuable breast-plates of gold, set with gems;

 

They wore bright leather armours of great toughness and wielded various sharp weapons of terrible forms,

 

All emitting fire with smoke and all raised up by the best of the celestials.

 

They were armed with many discusses, iron maces, spikes, lances, tridents, battle-axes and various other sharp-pointed missiles, polished swords and maces of terrible forms, all suited to their respective bodies.

 

50. Armed with these bright weapons and adorned with all celestial ornaments, the celestials, having their fear allayed, waited there (ready to meet Garuda).

 

51. The celestials of matchless strength, energy and splendour, capable of splitting the cities of the Asuras, displayed themselves in forms resplendent as the blazing fire; they all resolved to protect the Amrita. (p.106)

 

52. And in consequence of the celestials standing there and owing to hundreds of thousands of maces furnished with iron spokes, that battle-field looked like another firmament illuminated by the rays of the sun.

 

 

Adhyaya  31

 

Saunaka said:

1. O son of Suta, what was the fault of Indra and what was his carelessness? How was Garuda born owing to the penances of the Valakhilyas?

 

2. Why had Kasyapa, a Brahmana, the king of the birds for his son? Why was he invincible of all creatures and indestructible of all?

 

3. Why was that bird capable of going every where and mastering any misuse of strength at will? I am willing to hear all this, if they are narrated in the Puranas.

 

Srotum purane yadi patyate. We want to hear these stories if (yadi) they are narrated in the Puranas. The sages did not want to hear just stories, but real events. The authority for history are the Puranas. Maha-bharata is a Purana.

 

Sauti said:

4. What you ask me is narrated in the Puranas. O Brahmana, listen to them. I shall briefly narrated them all.

 

5. When Prajapati Kasyapa from the desire of begetting offspring was engaged in a sacrifice, the Rishis, the Devas and the Gandharvas all gave him help.

 

6. Indra with Valakhilya Rishis and other celestial were appointed by Kasyapa to bring fuel for the sacrifice.

 

7. And Lord Indra, taking up according to his great strength a weight which was mountain-like, brought it without any fatigue.

 

8. He saw on the way some Rishis, as small in size as the thumb, carrying together one single stalk of Palasa leaf.

 

Palasa:

The Palasa is called flame of the forest or bastard teak. It’s western scientific name is Butea frondosa.

 

9. They were exceedingly lean for want of food and they were much distressed when they fell into an indentation in the road caused by the hoop of a cow.

 

10. Purandara (Indra), madly proud of his strength, saw them with surprise and laughing at them in derision, passed them, crossing over their heads and thus grossly insulting them.

 

11. On this the Rishis became exceedingly angry and were filled with sorrow. They began a great act which was a terror to Indra.

 

12. Hear, Sir, desiring what these excellent Rishi’s poured ghee in the sacrificial fire loudly reciting Mantras, saying, (p.107)

 

The Valakhilyas:

There will be another Indra of all the celestials, capable of going everywhere at will mustering any measure of strength at will and imparting fear to the present Indra.

 

By the fruit of our penances, let there be born a hero, who is hundred times stronger and valorous than Indra, fleet as the mind and frightful to present Indra.

 

Sauti said:

The Lord of the celestials Shatakratu, becoming very much alarmed, went to ask the protection of the great ascetic, the self-controlled Rishi Kasyapa.

 

Satakratu:

Indra, who performed hundred Asvamedha sacrifices.

 

Prajapati Kasyapa, having heard every thing from Indra, went to the Valakhilyas and asked whether their act had been successful.

 

The Valakhilya:

Yes, it is done.

Sauti:

Then Prajapati Kasyapa pacified them.

 

Kasyapa said:

18. The present Indra has been appointed the lord of the three worlds by Brahma. O Rishis you are also trying to create another Indra.

 

O excellent men, you should not make the words of Brahma untrue and I too do not wish to make your desire futile.

 

Let there be an Indra of the winged creatures, endued with great strength. Be gracious to Indra who is suppliant to you.

 

Sauti:

21. Having been thus addressed by Kasyapa, the Valakhilya Rishis saluted the great Prajapati and spoke thus,

 

The Valakhilyas said:

O Prajapati, our this action (penance) is for creating an Indra. It is also meant for a son being born to you.

 

Let this successful act be accepted by you; and in this matter, do whatsoever you think good and proper.

 

Sauti said:

At this time, the good and illustrious daughter of Daksa, named Vinata, being desirous of having an offspring an having purified herself by bathing after her season of impurity, came to her husband and Kasyapa spoke to her thus.

 

Kasyapa:

“O Lady, the sacrifice, commenced by me, has borne fruit. What you have desired to get, you will get. Two heroic sons will be born in you who will be the lords of the three worlds.

 

Owing to the penances of the Valakhilyas and by virtue of the desire with which I had began my sacrifice, those sons will be of exceeding good fortune and they will be worshipped by the three worlds.     (p.108)

 

Sauti:

The illustrious Kasyapa again spoke to her,

Kasyapa:

“Carefully bear these auspicious seeds.

 

29. These two will be the lords of all the winged creatures. They will be birds, capable of assuming any form at will and they will be great heroes, respected by all the worlds.”

 

The Prajapati then addressed Indra thus,

Kasyapa:

You will have two brothers of great power and strength, who will be your helps.

 

O Purandara, by them will no injury be done to you. Let your sorrow cease. O Indra, you will remain as the only one Indra in the world.

 

But let not the utterers of Brahma, Brahmanas be ever slighted by you. Let not those, whose words are like the thunderbolt, be again insulted by you.

 

One should by all means avoid offending sages, Vaisnavas or devotees.

In the Skanda Purāṇa in a dialogue between Mārkaṇḍeya and Bhagīratha it is said:

“If a person does not approach a Vaiṣṇava after seeing him from afar, Bhagavān Hari does not accept twelve years of worship offered by such a person. And if after seeing a devotee vipra one does not worship him by offering obeisance, Bhagavān Hari does not forgive the sins of such a person.”

In other words, offending sadhus is a very serious thing and should never be done.

 

If one has drunk the poison of offending a devotee, one should, with that same mouth, drink the life-giving nectar of sincerely praising (and serving) that devotee. Haridasa Thakura says, “If anyone offends a sadhu in a moment of delusion and madness, he must fall at the sadhu’s feet and bitterly repent; weeping with full contrition, he must beg for forgiveness. He should declare himself a fallen wretch in need of a Vaisnava’s grace. A sadhu is very merciful; his heart will soften and he will embrace the offender, thus exonerating [pardoning] him from his offenses.”

(Hari-nama-cintamani, chapter 5)

In other words, if you have offended a Vaisnava, do not simply continue with your life as if nothing had happened. Turn around 180 degrees! Make up for your bad behavior. Repent, ask for forgiveness and offer some service. Be real, honestly, feel that your behavior was not good at all. A person cannot forgive you from the heart if they do not see that you have actually understood what had gone wrong. The river of forgiveness needs a certain slope in order to flow; this slope is understanding and admitting the mistake you have made.

There are three types of devotees. The kanishta – they are sometimes quarreling. The madhyamas – they are friendly to each other and merciful to kanishtas and other people. And the uttamas – the completely pure souls with love of God. This essay is for the benefit of all who like to attain the uttama platform.

 

Sadhu-ninda, the greatest offense:

The Gaudiya vaisnava dictionary defines aparadha (apa-againsts; radha-Radharani) as activity which is not pleasing to Srimati Radharani and as radha-sunya (the first of aparadha means without or sunya) – “devoid of Radha”. Out of ten offenses to the holy name,  Srila Vyasadeva described the offense to the devotees to be the parama-aparadha – the greatest offense. In this regard an important opinion of Srila Bhaktisiddhanta Sarasvati is that ‘if we disregard to worship Krsna’s devotees, then we will be certainly subjected to manifold difficulties for our offense at the feet of the servants of God’. What are the different types of offenses; what are the consequences; and what did the previous acaryas said about sadhu ninda is the topic of this following compilation.

Srila Baktivinoda Thakura in his book Bhaktyaloka lists eight types of prajalpa (praja-talk; alpa-small) small talks: useless talk, arguments, gossip, debates, faultfinding in others, speaking lies, blaspheming devotees and worldly talks. As we see one of them is blaspheming the devotees. This is also one of the six types of offenses to the devotees: 1) to blaspheme a vaisnava. 2) to not offer obeisances to a vaisnava upon seeing him. 3) to not feel delight upon seeing a vaisnava.4) to think ill of a vaisnava. 5) to get angry on the vaisnava. 6) to kill a vaisnava. As a warning it should be mentioned that one have to be very careful with pride, arrogance and false ego because they are the cause of the above mentioned offenses to the devotees and useless talks.

 

The offenses have three degrees and are estimated according to which Vaisnava one made the offense – uttama, madhyam or kanishtha adikari and according to the heaviness of the offense. It can be also considered who makes the offense, a karmi or the kanistha, madhyam or uttama bhakta. Let see what happens to a devotee on the bhava bhakti stage (devotional service in ecstasy) if he commits a vaisnava-aparadha.

 

When he severely offends a devotee of the highly elevated bhava-bhakti platform, who is very dear to the Supreme Lord his spiritual asset becomes spoiled, with other words his bhava will become completely destroyed. This is explained in the Nectar of Instruction 6p where SP writes: “There are many dangerous things but none is considered as serious as offending a brahmana like Jada Bharata”. And also Srila Jiva Gosvami in his Bhakti-sadarbha say: “One who criticizes Lord Visnu or His devotees loses all the benefits accrued in a hundred pious births. Such a person rots in the Kumbhipaka hell and is bitten by worms as long as the sun and the moon exist”.

 

The intermediate offense results in ones developing desire for four types of mukti although he was on the level of the bhava-bhakti where liberation is completely disregarded. When somebody makes a small offense one’s madhurya-bhava lovers to vatsalya bhava or if he was in vatsalya-bhava he slips down to dasya-bhava etc.

 

Therefore, as Caitanya Bhagavata (Madhya 22.55-57) declares: “Even if one is as strong as Lord Siva one will nonetheless fall down from his spiritual position if he tries to insult a Vaisnava. That is the verdict of all Vedic scriptures.

 

When a neophyte devotee makes an offense all his previous results of advancement will remain as mentioned in the Bhagavad-gita 2.40. The reaction for an intermediate offense is described in the Padma Purana: “If one commits offenses out of greed to enhance one’s bodily comforts, wealth or followers, then such chanting will still give results but they will be delayed.One will become distanced from devotion”. The reaction for a great offense is the most severe. The book Hari Bhakti Vilasa say: “One who derides an exalted devotee loses the results of his pious activities, his opulence, his reputation and his sons. Vaisnavas are all great souls. Whoever blasphemes them falls down to the hell known as Maharaurava, accompanied by his forefathers. (Punishment in the hell called Maharaurava is compulsory for a person who maintains his own body by hurting others. In this hell, ruru animals known as kravyada torment him and eat his flesh.) Whoever kills or blasphemes a Vaisnava and whoever is envious of a Vaisnava or angry with him, or whoever does not offer him obeisances or feel joy upon seeing him, certainly falls into a hellish condition.” Further, in his Bhakti-sandarbha (313), Jiva Gosvami quotes.

“One who criticizes Lord Visnu and His devotees loses all the benefits accrued in a hundred pious births. Such a person rots in the Kumbhipaka hell where he is cooked in boiling oil and is bitten by worms as long as the sun and moon exist. One should therefore not even see the face of a person who blasphemes Lord Visnu and His devotees. Never try to associate with such persons.

“Similarly, Srila Prabhupada said: “Actually, if you insult His devotee, Krsna will never tolerate. Then you are finished. Just like a big man. If you insult him, he may think “All right, let him.” But if you insult or do something harm to his child, he will never tolerate. (Lec. LA. 2.12.1973)

And as the holy name and the Supreme Lord are one and the same, the holy name too does not tolerate and forgive the criticism of the great souls. Vaisnava-ninda (offending and blaspheming a Vaisnava) is so serious that even one who hears it will certainly fall down from the path of bhakti. Lord Caitanya said: “My holy name, which is the kalpa-vrksa tree, destroys anyone who once blasphemes My servant”. (Cb. Madhya 19.209) Whoever once criticizes My devotee Murari will be not delivered even by millions of baths in the Ganga and by chanting of the holy name.” (Cb. Madhya 10.29-30) Even an advanced person like a sannyasi is getting reactions for offenses. Lord Caitanya Mahaprabhu said: “If a sannyasi blasphemes an innocent person, the sannyasi will fall down. All of his piety will perish.” An offending vaisnava is stopped from attaining ecstatic love for Lord Krsna. When one offends a dear devotee of Krsna, Krsna will not anymore accept his offerings of puja. His tongue will never utter the holy name of Krsna. Life after life he will be put into hell and suffer there. He will lose all his education, the results of his austerities, sadhana, and anything else he acquired. Even to a very powerful person who has attained Krsna prema everything willl be finished. Lord Caitanya said one who blasphemes the vaisnavas will suffer from leprosy, after which he will be punished by the agents of Yamaraja again and again for 84.000 births. And not only he will go to hell but his ancestors and forefathers as well.   

See the full essay on the Vedic Public Library.

 

Sauti:

33. Having been thus addressed Indra, his fear being dispelled, went to heaven; and Vinata was much pleased, because her desire was accomplished.

 

34. She gave birth to two sons, Aruna and Garuda and the undeveloped-bodied Aruna became the fore-runner of the sun.

 

35. Garuda became the greates of the birds. O descendent of Bhrigu, listen to his great deeds.

 

 

Adhyaya  32

 

Sauti said:

O Dvija, the celestials, having stood prepared for battle, the king of the birds Garuda soon came upon them.

 

We have already specified that the word Dvija means born twice, or initiated.

 

Here begins Garuda’s attack on the Devas.

 

The word “paksiraja” literally means king of the birds, meaning the greatest of birds.

 

The Devas, having seen him of excessive strength, began to tremble in fear; and struck one another with all their weapons.

 

The Devas felt panic and so mentally confused they began hitting each other.

 

Amongst those that were guarding the Soma was Bhaumana (Visvakarma) of matchless strength and of great energy. He was as effulgent as the lightning and fire.

 

Bhaumana means belonging to the Earth. Another name for Visvakarma.

 

But after a moment’s fight he lay dead, mangled by the king of the birds with his beaks, talons and wings.

 

The great bird, darkening the worlds with the dust raised by the great storm created by his wings, overwhelmed the celestials.

 

Having been overwhelmed with that dust, the celestials fainted away. Those that were guarding the Amrita could not see Garuda on account of the dust.

 

Thus Garuda agitated the celestial regions and mangled the Devas with his wings and beaks.

 

Thereupon the celestials, the god of thousand eyes (Indra), commanded Vayu, saying,

Indra:

“O Maruta, it is your work to drive the dust away.

 

Then the mighty Vayu drove away the dust; and when darkness thus disappeared, the celestials attacked the bird.

 

When he was attacked, by the Devas, he roared in the sky, like the great cloud, frightful to every creature.

 

The greatly powerful king of birds, the slayer of enemies, rose on his wings and stayed in the sky over the heads of the celestials, with their lord Indra, who showered on him double edged swords, iron maces, sharp lances, bright arrows and discus of the form of the sun. Being thus attacked from every side,

 

The king of birds fought the great battle without being weary for a moment and the greatly powerful son of Vinata, blazing in the sky, attacked the celestials on all sides by his wings and breast and scattered them in all directions.

 

Mangled by the talons and the beaks of Garuda, copious blood began to flow from the bodies of the celestials. Afflicted thus, the Devas ran away hither and tither.

 

Thus overcome by the king of birds, the Sadhyas fled with the Gandharvas towards the east, the Vasus with the Rudras towards the south,

 

The Adityas towards the west and the Asvinis towards the north. Gifted with great powers, they retreated from fighting and looking back every moment at their enemy, they fled.

 

Garuda fought with the greatly courageous Asvakranda and Renuka, the bold Krathana and Tapana, Uluka and Svasana, Nimesa, Praruja and Pulina.

 

The son of Vinata mangled them with his wings, talons and beaks, like the chastiser of foes, the angry Pinaki (Shiva) at the end of the Yuga.

 

Pinaki:

Another name for Siva, meaning He who hollds the bow called Pinaka.

Pinaka was formerly the three-forked spike of Siva. Once it fell down from the hands of Siva and on falling down took the shape of a bow. From then onwards it was used as a bow.

 

Those greatly powerful and energetic celestials, mangled all over by that great bird, looked like masses of black clouds, dropping showers of blood.     (p.110)

 

Thus making the celestials almost dead, the best of the birds went where the Amrita was. He saw it surrounded on all sides by fire.

 

The terrible flames of that fire covered whole of the sky and moved by violent winds, they bent on burning the very sun.

 

24-25. The illustrious Garuda assumed ninety times ninety mouths and drinking in many rivers by those mouths and coming back in great speed, having wings for his vehicle, extinguished the fire with those rivers’ water.

And extinguishing that fire, he assumed a very small form, wishing to enter into the place where the Amrita was.

 

 

Adhyaya  33

 

Sauti said :

The great bird, assuming a golden body, bright as the rays of the sun, entered (where the Soma was) with great force as a torrent enters the sea.

He saw near the Amrita a wheel, keen- edged and sharp as the razor, revolving incessantly.

 

And that fearful instrument of fearful form, as blazing as the blazing sun, was skillfully created by the celestials to cut down the robbers of the Amrita.

 

The great bird saw a passage through it and stopped for a while. Diminishing his body within an instant, he passed through the spokes of that wheel.

 

He beheld, within the line of the wheel, stationed there to guard the Soma, two great snakes, as blazing as the blazing fire, having tongues like lightning; power incomparable, face and eyes emitting fire, poisonous terrible, always in anger and always in activity.

 

Their eyes were winkless and always inflamed with anger. He who was even seen by any of the two was instantly reduced to ashes.

 

We know from the Purana that even the gaze of one of these great snakes was poisonous.

 

Suparna suddenly covered their eyes with dust and thus making them blind, he attacked them from all sides.

 

Suparna is another name for Garuda, meaning a huge divine bird.

 

The son of Vinata, that ranger of the sky, attacking their bodies, mangled them into pieces; and he then without the least delay came to the place where the Soma was.

 

The mighty son of Vinata, taking up the Amrita from the place where it was, rose on his wings, breaking the instrument into pieces.        (p.111)

 

He soon came out, but he did not drink the Amrita. He then proceeded on his way without the least fatigue, darkening the splendour of the sun.

 

From this verse we know, in case it wasn’t obvious from the start, that Garuda was not interested in becoming immortal thanks to the Amrita. He only wanted the welfare of the mother.

 

Vainateya then saw Visnu on his way in the sky and Narayana was pleased with him for his self-denial.                       

 

Vainateya means “the son of Vinata”.

 

The undeteriorating Deity said to the great bird,

Visnu:

“I am willing to grant you a boon.”

The bird said,

“I want to stay above you. I want to be immortal and free from disease without drinking the Amrita.

 

Visnu said,

“Be it so.”

 

Sauti:

Receiving these two boons, Garuda said to Visnu,

 

Garuda:

“I shall also grant you a boon.”

Sauti:

Thereupon Visnu asked the mighty carrier of great weight to become his vehicle.

 

He placed the bird on the flag-staff of his car saying,

Visnu:

“Thus shall you stay above me.”

And Garuda said:

 “Be it so.”

 

Mocking the wind with fleetness, he then swiftly proceeded on his way and when the great bird was thus going away, Indra hurled at him thunderbolt.

 

19. The best of birds, Garuda, when carrying away the Amrita, was thus struck with the thunderbolt; and being greatly angry, he laughingly spoke to Indra.

 

In sweet words,

Garuda:

“I shall respect the Rishi, with whose bones the thunderbolt is made.       

I shall respect the thunderbolt and you also, O Indra, I cast a feather of mine, end of which even you will never find.

 

I have not felt the slightest pain being struck by your thunder-bolt.”

 

Indra’s thunderbolt was made with the bones of sage Dadhica.

 

Dadhica:

A famous sage. Mention is made in Maha-bharata, Salya Parva, Chapter 51, Stanza 83, that this hermit was the son of Bhrgu, and that he was made of the essences of the world, with a huge body.

4) Indra’s weapon (Vajra, the thunderbolt) was made from a bone.

The asuras went to fight with Indra under the leadership of Vritrasura. Indra tried his utmost to kill Vritrasura, but he could not. At last Indra approached Brahma, who told Indra that if a bone of the hermit, called Dadhica was obtained it could effectively be used against Vritra. Accordingly Indra went with Nara and Narayana to the banks of the river Sarasvati and entered the hermitage and bowed before the shining hermit Dadhica and informed him of their errand. The hermit replied that he had no objection in giving his bone to save the gods. Saying thus the hermit discarded his life. Indra took the bone of Dadhici and made his weapon of Diamond with which he killed Vritra and his followers.

(Mahabharata, Chapter 100).

For more information visit the Vedic Public Library.

 

Garuda was worried about disrespecting Dadicha and Indra himself, so he thought about giving up a part of his body and at the same time proving his invincibility.

 

Sauti:

Having said this, the king of birds threw out one of his feathers.

 

Seeing that beautiful feather, cast by Garuda, all creatures became exceedingly pleased and they said, “Let this bird be called Suparna (bird with beautiful feathers).”

Seeing this, the deity of thousands eyes, Purandara, was much surprised and he thought the bird must be a great being. He then addressed him thus,

 

Indra said :

“O best of birds, I desire to know the limit of your strength. I also desire to form an eternal friendship with you.      (p.112)

 

 

Adhyaya  34

 

Garuda said:

“O Purandara, Let there be friendship between us as you desire. Know, my strength is great and is hard to bear.    (p.112)

 

O Satakratu, the learned do not approve of speaking highly of their own strength or of their own merits.

 

O friend, as we are now made friends and as you ask me, I will tell you, although self- praise without reason is always improper.

 

O Indra, I can bear, on a single feather of mine, this earth with her mountains forests, oceans and even you with it.

 

Know, my strength is such that I can bear, without fatigue, even all the worlds put together, with their mobile and immobile objects.

 

Sauti said:

O Saunaka, when the great hero said all this, the great Lord, the king of the celestials, the wearer of the heaven’s crown, the possessor of wealth, the benefactor of all the worlds said:

 

Indra:

It is true what you say, everything is possible in you. Accept now my sincere and eternal friendship.

 

If you do not require the Soma, kindly return it to me. Those to whom you will give it will always quarrel with us.

 

Garuda said:

There is a reason why I am taking away the Soma. I shall not give the Soma to anybody to drink.

 

O deity of thousand eyes, after I shall place it down, O King of heavens, you can instantly take it up and bring it away.

 

Indra said:

O Andaja, I am highly pleased with what you have just now said. O best of birds, accept from me any boon you like to have.

 

Andaja means born from an egg.

 

Sauti said :

Being thus addressed, Garuda recollecting the sons of Kadru and the state of servitude  of his mother by deception said,

 

Garuda:

“Though I have power to do everything over all creatures, yet, O Indra, I shall do your bidding. Let the mighty snakes be my food.”    (p.113)

 

Indra:

“Be it so.”

Sauti:

said the destroyer of the Danavas and he went to Hari, the god of gods, the great Soul, the lord of Yogis.

 

He (Visnu) sanctioned all that was said by Garuda. The illustrious lord of all the worlds thus spoke to him,

 

Indra:

“I shall take away the Soma when you will place it down.”

Sauti:

Having said this he bade farewell to Garuda, And Suparna (Garuda) went to the presence of his mother with great speed.

 

He then said to all the snakes in joy,

Garuda:

“Here have I brought the Amrita. I shall place it on the Kusha grass.

 

Kusha grass:

Kusha plant was mentioned in the Rig Veda for use in sacred ceremonies and also as a seat for priests and the gods. It is also specifically recommended by Lord Krishna in the Bhagavad Gita as part of the ideal seat for meditation.

It is also called darbha.

 

0 snakes, drink it after performing your ablutions and religious rites. I have done what you asked me to do.

 

Therefore, as you promised, let my mother become free from this day,”

 

The snakes said:

Astu,

Sauti:

and went to perform their ablutions. In the meantime, Indra taking up the Amrita, went away to heaven.

 

Astu: Be it so

 

The snakes, after performing their ablutions, their daily devotions and other sacred rites, came in joy to drink the Amrita.

 

They saw that the Kusha grass on which the Amrita had been placed was empty. It had been taken away by a counter act of deception.

 

The nagas could not appeal to any ethical law because this deception was born of their own deception.

 

They began to lick with their tongues the Kusha grass in which the Amrita had been placed; and by that act, their tongues became divided into two.

 

Since that day the tongues of the snakes are forked

 

The Kusha grass, from the contact of the Amrita, became sacred from that day. Thus did the illustrious Garuda bring the Amrita and bring it for the snakes, and thus were then- tongues divided by what he did.

 

Then Suparna lived in that forest with his mother in great joy. The son of Vinata delighted his mother by becoming the eater of snakes, by being respected by all birds and by doing other great acts.

 

He, who would listen to this story or read it to an assembly of Brahmanas, will must surely go to heaven, acquiring great merit from its recitation.

 

 

Adhyaya  35

 

Names of Nagas

 

Saunaka said:

O son of Suta, you have told us why the snakes were cursed by their mother; and why Vinata also cursed her son.   (p.114)

 

You have told us the bestowal of boons on Kadru and Vinata by their husband; you have also told us the names of the two sons of Vinata.

 

O son of Suta, you have not told us the names of the snakes (the sons of Kadru). We are anxious to know at least the names of the chief ones.

 

Sauti said:

O Rishi, for fear of being lengthy, I shall not mention the names of all the snakes. But hear, I shall only mention the names of the chief ones.

 

Sesa was born first and then Vasuki. (There were born) Airavata, Taksaka, Karkotaka, Dhananjaya, Kalakeya, Mani, Purana, Pinjaraka, Elapatara, Vamana, Nila, Anila, Kalamsha, Shabala, Aryaka, Ugraka, Kalashpotaka, Sumanakhya, Dadhimukha, Vimalapindaka, Apta, Karkotaka, Shankha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Bahyakama, Hastipada, Mudgarapindaka, Kambala, Ashvatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Shankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Bilvaka, Bilvapandura, Mushakada, Shankhashiras, Pumabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Shankhapinda, Virajas, Subahu, Shalipinda, Prabhakara, Hastipinda, Pitharaka, Sumukha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudakshya, Tittiri, Halika, Kardama, Bahumulaka, Karakara, Akarkara, Kundodara and Mahodara.

 

O best of the twice-born, I have told you the names of the chief snakes. For fear of being tedious, I have not told you the names of the rest.    (p.115)

 

O Rishi, the sons and the grandsons of the snakes were innumerable, therefore, I shall not mention their names to you.

 

O Rishi, the number of snakes defies calculation in this world. There are many thousands and millions of the snakes.

 

 

Adhyaya  36

 

Story of Sesa Naga

 

Saunaka said:

O child, you have told us of many greatly powerful and unconquerable serpents. What did they do after hearing of the curse?

 

Sauti said:

Illustrious and famous Sesa, having left his mother, practised austere penances, living on air and rigidly observing vows.

 

Sesa (Ananta)

For more information visit the Vedic Public Library.

 

He practised his penances, going to Gandhamadana, Badari, Gokarna, the forest of Puskara and the foot of the Himalayas.

 

Gokarna:

In the Puranas there are various stories, some quite long, concerning Gokarna.

For more information visit the Vedic Public Library.

 

He passed his days in these sacred places, rigidly observing his vows, completely controlling his passions and concentrating his mind.

 

Brahma saw him with knotted hair, clad in rags, his flesh, skin and sinews dried up owing to the austere penances he was practising.

 

Pitamaha, addressing that penance-practising ascetic, said,

Brahma:

0 Sesa, what are you doing? let the welfare of the worlds also engage your thoughts.

 

O sinless one, you are giving pain to all creatures by your austere penances. O Sesa, tell me the desire of your mind.”

 

Sesa said :

My brothers are all of wicked hearts. I do not wish to live with them. Kindly sanction this.

 

They are jealous of one another like great enemies. I am, therefore, engaged in penances.

I shall not even see them.

 

They never show any kindness for Vinata and her son, who is our other brother, the bird of the air.

 

They always envy him. He too is much stronger than all of us, owing to the boon granted by our father, the illustrious and noble Kasyapa.

 

Therefore, I am practising penances and I shall cast off this body of mine, so that I may not any association with them even after death.       (p.116)

 

Sauti said:

When Sesa thus spoke, the Grandsire told him,

Brahma:

“O Sesa, I know the character of your brothers.

 

(And I know also) their great danger owing to their offence against their mother. 0 snake, a remedy has been already provided by me.

 

You should not grieve for your brothers. 0 Sesa, whatever you desire to possess, ask it from me.

 

I am highly pleased with you and I shall grant you a boon today. O best of snakes, it is very good that your heart has been set on virtue. Let your heart be more and more firmly set on virtue.”

 

Sesa said:

O divine Grandsire, O lord of all, I ask this boon. Let my heart always delight in virtue and in blessed penances.

 

Brahma said:

O Sesa, I am highly pleased with your self-denial and love of peace. By my command let the following act be done by you for the good of all creatures.

 

Bearing properly and well, this earth which is so very unsteady, towns retreats and seas, with all her mountains and forests with her O Sesa, remain in the way as she may be steady.

 

Therefore Brahma asked Sesa to maintain steady the planet we live on.

 

Sesa said :

O divine lord of all creatures, O granter of boons, 0 lord of the earth, O the lord of every created thing, O the lord of the universe, I shall hold the earth steady, as you command. O Prajapati, place it upon my head.

 

Brahma said:

O best of snakes, go underneath the earth. She herself will make a passage for you. O Sesa, you will certainly do what is highly valued by me by holding the earth (on your head.)

 

Sauti said :

The elder brother of the king of the snakes, entering into a hole, went to the other side of the earth. He held that goddess (earth) with her belt of seas all around her.

 

Brahma said:

O Sesa, O best of snakes, you are the Dharma, because you hold the earth alone with your infinite hoods, with everything on her, what I myself and Indra can do.

 

Sauti said:

Thus does the snake, Sesa, the greatly powerful lord Ananta, lives underneath the earth, alone supporting the world at the command of Brahma.

 

Then the Grandsire, the illustrious lord of the immortals, gave Suparna, the son of Vinata, as Ananta’s help.

 

 

Adhyaya  37

 

Conversation of Vasuki and other snakes

 

Sauti said :

Pannagottama, Vasuki, hearing the curse of his mother, pondered over how to make it abortive.      (p.117)

 

Pannaga means snakes. Pannagottama means the best of the snakes.

 

He held a consultation with all his brothers, Airavata and others, who were virtuous.

 

Vasuki said:

O Anagha, the curse on us is well known to you. We should try to neutralise it.

 

Anagha means sinless.

 

Remedies exist for all curses, but no remedy can avail those who are cursed by their mother.

 

Hearing that this curse was uttered before the immutable, the infinite and the true one, my heart trembles.

 

Our annihilation has certainly come; otherwise the immutable Lord should have prevented our mother from uttering the curse.

 

Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time.

 

You are all wise and discerning. We shall all consult together and find out a means of deliverance,

 

As did the celestials, in the days of yore, to regain the lost Agni who had concealed himself within a cave, so that the sacrifice of Janamejaya for the destruction of the snakes may not take place and so that we may not meet with our destruction.

 

Sauti said:

Thus addressed, all the offspring of Kadru assembled together; they were all wise in counsel and they gave their opinions.    (p.118)

 

One party said,

We shall assume the guise of Brahmana Rishis and asked Janamejaya not to hold the sacrifice.

 

Others, thinking themselves wise, said,

“We shall all become his favourite counsellors.

 

He will then certainly ask our advice in all things and we shall then give him such advice as may obstruct the sacrifice.

 

The king, thinking us wise, will certainly ask our advice about his sacrifice and we shall say, “Don’t hold it.”

 

We shall point him out many serious evils in this world and the next, with reasons and causes, so that the sacrifice may not take place.

 

(We can do this also);

Let one of the snakes by biting kill the persons, who will try to do good to the king and who will be well- acquainted with the rites of the Snake-sacrifice and who will be appointed as the sacrificial priest. And by his death, the sacrifice will not be completed.

 

It’s not clear if these opinions came from the same group, as the word “athava” means “or”.

 

We shall also bite those who are acquainted with the Snakes-sacrifice and who may be appointed as the Ritviks of the sacrifice. Thus we shall obtain our object.”

 

Some other snakes, who were kind hearted and virtuous,

They said:

Your this advice is not good. It is not proper to kill Brahmanas.

 

That remedy is proper in a danger which rests on righteousness. Unrighteousness finally destroys the world.

 

Other snakes said:

“We shall extinguish the sacrificial fire by becoming clouds luminous with lightning and pouring down showers.

 

Other good snakes said:

Let us go in the night and steal away the vessel of the Soma. This will obstruct the sacrifice.

 

Or let the snakes go in hundred and thousands to the sacrifice, bite every one and thus create a terror.

 

Or let the serpents defile the pure food with their urine and dung.

 

Others said:

Let us become the Ritviks of the king and obstruct the sacrifice by saying at the very outset, ‘Give us our Daksina.”         (p.119) 

 

Daksina is a gift given to the spiritual master or to the Brahmanas. It is said that without giving Daksina to the spiritual master initiations or all services done are not valid. Daksina is mandatory.

 

The king, being placed in our power, will do whatever we will ask him to do.”

Other said,

“When the king will play in the waters,

 

Let us carry him to our home and keep him bound, so that the sacrifice may not take place.”

Others, thinking themselves wise, said, 

 

“Let us go to the king and bite him, so that our object may be accomplished. By his death the root of all evil will be destroyed.

 

O snake, that hears by the eyes, this is the final result of our deliberations. O king, do speedily what you think proper.

 

Sauti:

Having said this, they all eagerly looked at the best of the snakes, Vasuki. And Vasuki, after reflecting a while, told the snakes,

 

Vasuki:

“0 snakes, your this final determination does not seem worthy of adoption. The advice, that all give, are not to my liking.

 

What I suggest would be for your good! I think the favour of the illustrious Kasyapa can alone do us good.

 

Kasyapa, their father.

 

O snakes, my mind does not know which of your suggestions to adopt for the welfare of my race and mine.

 

I should do that would be good to you all. It is this that makes me so anxious, for the credit and the discredit of the act will rest on me alone.     34   

 

 

Adhyaya  38

 

Sauti said:

Having heard the words that fell from the snakes and also what fell from Vasuki, Elapatra addressed them thus.   (p.119)

 

Elapatra:

“That sacrifice is not such as would be prevented and Janamejaya of the Pandava race, who is our great terror, is not such as he can be obstructed.

 

O King, he who is afflicted by Actions, has his recourse to Actions alone. Nothing else can be his refuge.

 

Elapatra said that their own actions were to blame for what was happening to them. Reactions to these can be healed by other actions. So something had to be done.

 

O best of the snakes, the root of our terror is our own sinful actions and therefore, right actions alone must be our refuge. Listen to what I say.

 

O best of the snakes, when that curse was uttered, I lay in fear, crouching on my mother’s lap. O best of the snakes, 0 Lord, O snake of great splendour, I heard from that place the sorrowing devas speaking to Brahma saying,       (p.120)

 

The Devas said:

O Pitamaha, O god of gods, who but Kadru, after getting such dear children, can curse them even in your presence!

 

O Pitamaha, you have also said, “Be it so.” We wish to know the reason why you did not prevent her.

 

Brahma said:

The snakes have multiplied, they are cruel, terrible in form and deadly poisonous. I did not prevent Kadru from the desire of doing good to all creatures.

 

Brahma could prevent Kadru from uttering the curse but did not do it. He is now explaining the reason.

 

The poisonous serpents that have always the biting propensity, those that bite for little faults and those who are sinful, will be destroyed, but not those that are virtuous.

 

Hear, how the snakes may escape from this dreadful calamity when the time will come,

 

Brahma begins now giving the remedy.

 

There will be born in the race of Yayavaras, a great Rishi, known by the name of Jaratkaru, who will be intelligent, greatly ascetic and self-controlled.

 

That Jaratkaru will have a son, named Astika, who will also be a great Rishi. He will put a stop to the Snake-sacrifice. Those snakes that will be virtuous will escape.

 

The devas said :

0 Brahma, in whom will Jaratkaru, the foremost of the Rishis, gifted with great powers and asceticism, beget that illustrious son?

 

Brahma said:

The best of Brahmanas, the greatly powerful (Jaratkaru) will beget a greatly powerful son on his wife who will bear the same name as his.

 

Vasuki, the king of the snakes, has a sister, named Jaratkaru. The son I speak of will be born in her womb and he will save the Nagas.

 

Elapatrasaid :

The celestials said to the Grandsire, “Be it so,” and the lord Brahma, having said all this to the celestial, they went to heaven.

 

O Vasuki, I see before me your that sister, known by the name of Jaratkaru. To save us from this great calamity, give her as a gift to the Rishi Jaratkaru of rigid vows, who will roam about begging for a bride. This means of our safety has been heard by me.

 

 

Adhyaya  39

 

Sauti said:

O best of the twice born, hearing what Elapatra said, all the snakes exclaimed in joy, “Well said! Excellent man!”       (p.121)

 

Sadhu means “well said”, “very good”, “well done”.

 

From that day Vasuki carefully kept that maiden, his sister Jaratkaru and he took great pleasure in rearing her up.

 

Not long after this, the Devas and the Asuras churned the abode of Varuna.

 

The abode of Varuna is the Ocean.

 

And the greatly powerfull Vasuki became its churning cord. As soon as this work was done, he approached the grandsire.

 

The Devas with Vasuki addressed the Grandsire thus,

They said:

“O Lord, Vasuki is suffering from the fear of the curse.

 

You should draw out the dart, begotten by his mother’s curse, which pierces the heart of Vasuki who is desirous of the weal of his race.

 

The king of the snakes is always our friend and benefactor; O lord of the gods, be gracious to him and remove the fever of his mind.

 

Brahma said:

O immortals, I have thought in my mind what you have said. Let the king of the snakes do what Elapatra had told him before. When the time comes, the wicked only will be destroyed and not the virtuous.

 

Jaratkaru is (already) born; that Brahmana is now engaged in penances. Let him (Vasuki), at the proper time, give his sister to Jaratkaru.

 

O Deva! what had been said by Elapatra for the weal of the snakes is true. It is not otherwise.

 

Sauti said:

The king of the snakes, afflicted with the curse, having heard what Pitamaha said, commanded all the snakes,

 

A large number of them who are always attentive to their duties, to watch the Rishi Jaratkaru. He said,

 

“When the Lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.”    (p.122)

 

 

Adhyaya  40

 

Jaratkaru and Pariksit

 

Saunaka said:

0 son of Suta, I desire to know why the illustrious Rishi whom you call Jaratkaru came to be so called. You should tell us the etymology of the name of Jaratkaru.

 

Sauti said:

Jara, means “waste” Karu means “huge.” The body of this Rishi was huge, but he reduced it by severe penances. O Brahmana, because he thus reduced his body, he was called Jaratkaru. The sister of Vasuki was called Jaratkaru for the same reason.

 

When the pious Saunaka heard this, he smiled and addressing Ugrasrava (Sauti) said, “It is true.”

 

Saunaka said:

I have heard all that you have narrated. Now I wish to hear how Astika was born.

 

Sauti said:

Vasuki, wishing to bestow his sister on Rishi Jaratkaru, gave the snakes orders.

 

Many years rolled away, but the Rishi of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife.

 

That high-souled Rishi, his sexual passion completely under control, engaged in deep study and devoted to rigid asceticism, fearlessly roamed over the world, having no desire for a wife.

 

O Brahmana, once upon a time there was a king, named Pariksit, born in the race of the Kurus.

 

He was like his great grandfather, Pandu, mighty in arms, the best of all bow-men in battle and was very fond of hunting.

 

That king of the world roamed about, hunting deer, wild boars, hyena and buffaloes and various other wild animals.

 

One day, having pierced a deer with an arrow, he slang his bow on his back and following it, he entered into a deep forest.     (p.123)

 

He searched for it in the forest here and there, as Rudra did in heaven for the sacrificial deer which was pierced with his arrow.

 

Never had a deer, pierced by Pariksit, escaped in the forest with life. This deer, however, wounded as the others, fled away with speed. It shows the proximity of the king’s going to heaven (death).

 

The deer, that the king of men, Pariksit wounded, was soon lost out of his sight and the king went in pursuit it far into the forest.

 

Fatigued and thirsty he came upon a Rishi, in the forest, seated in a cow-shed, drinking the froth oozing out of the mouths of the calves sucking the milk of their mothers. Coming to him with all haste, the king asked that Rishi of great austerity, O Brahmana, I am king Pariksit, the son of Abhimanyu.

 

This Rishi’s name was Samika.

In addition to the information you find on this Parva, Samika Rishi worships Indra in his court.

(Sabha Parva, Chapter 7, Verse 16).

Moreover Samika too was present on the occasion when Vyasa called up and showed Janamejaya the souls of dead kings.

(Asvamedhika Parva, Chapter 35, Verse 8) .

 

20. Have you seen where the deer pierced by me has gone?

But the Rishi, observing the vow of silence, did not reply to him.

 

21. The king being angry took up a dead snake with the end of his bow and placed it round the neck of the Rishi, but the Rishi did not prevent him from doing it.

 

22-23. He did not even say a word, either good or bad. Seeing him in that state, the king cast off his anger and became very sorry. He went away to his capital and the Rishi remained as he was. The forgiving great Rishi knowing him, that best of kings,

 

24. To be true to the duties of his order, did not curse him. That b est of kings, the best of the Bharata race, also did not know that the Rishi was a virtuous man. It is for this that he thus insulted him. This Rishi had a young, greatly powerful and exceedingly ascetic son,

 

25. Who was named Sringi. He was full of wrath, severe in his vows and difficult to be appeased. He sometimes worshipped with great attention his (preceptor) Brahma, seated on his seat and ever engaged in doing good to all creatures. Commanded by him, he was coming home one day.

 

Sringi

The young sage, son of Samika Rishi, who cursed Pariksit. He was also known as Gavijata.

 

When his friend in a playful mood, laughingly spoke to him about his father, the Rishi’s son, ever wrathful and like poison itself, hearing what had happened to his father, blazed up in a rage.

 

Sringi’s friend was called Krisa.

 

Krisa said :

O Sringi, do not be proud. Ascetic as you are and possessed of great powers, your father is carrying a dead body.    (p.124)

 

Krisa was a friend of Srngi. Since Krsa underwent a lot of sacrifices for the protection of dharma (righteousness) his body became very Krsa (lean)

Hence he was called Krsa.

It was Krsa, who told Srngi about King Pariksit who had once thrown a dead snake round his (Srngi’s) father’s neck.

(Adi Parva, Chapters 41 and 42 ) .

 

He wanted to warn his friend that his father was carrying the dead body of a snake on his shoulder.

 

Don’t speak with the sons of the Rishis like ourselves, who are deep in asceticism, who have knowledge of truth and who have attained success.

 

Where is your that manliness and where are your those proud words, when you see your father carrying a dead snake?

 

O best of Rishis, your father did nothing to meet with this treatment. I am pained as if it has been done to me.

 

Krisa was teasing Sringi with the idea of provoking his reaction to the offense against his father.

 

 

Adhyaya  41

 

Pariksit cursed by Sringi

 

Sauti said:

Being thus addressed and having heard that his father was bearing a dead snake, the powerful Sringi grew exceedingly angry.

 

Looking at Krisa, he softly asked him,

Sringi:

“Why does my father bear a dead snake?”

 

Krisa said:

O dear friend, when Pariksit was roving for the purpose of hunting, he placed the dead snake of the shoulder of your father.

 

Sringi said:

4. What harm was done by my father to that miscreant king? Tell me this, O Krisa and see my ascetic powers.

 

Even though Sringi had a hard time controlling his anger, before acting out he wanted to know the reasons that had led Pariksit to such disrespectful action.

 

Krisa said:

King Pariksit, the son of Abhimanyu, having wounded a fleet stag with an arrow while hunting, chased it alone.

 

He lost sight of the stag in the wilderness of the forest and seeing your father he accosted him.

 

But he (your father) was then observing the vow of silence. Oppressed by hunger, thirst and fatigue, the king repeatedly asked your father about the missing deer.

 

But the Rishi, being then under the vow of silence, did not make any reply. Thereupon the king, becoming angry, placed the snake on his shoulder, taking it up with the end of his bow.

 

O Sringi, your father, engaged in devotion, is still in that posture. The king has, however, gone away to his capital, Hastinapura.    (p.125)

 

Sauti said :

Having heard that a dead snake had been placed on his father’s shoulder, the Rishi’s son looked like a blazing fire, his eyes reddened with anger.

 

Inflamed with anger, the powerful Rishi, touching water, cursed the king thus.

 

Sringi said:

He who has placed the dead snake on the shoulder of my old and lean father, that miscreant of a king, that insuiter of the Brahmanas, the destroyer of the fame of the Kuru race, will be taken within seven days from to-day to the land of Yama by the snake Taksaka, the powerful king of the serpents, stimulated by my words.

 

Sauti said:

Having thus cursed the king from anger, Sringi went to his fattier and saw that he was sitting in the cow-shed, the dead snake on his shoulder.

 

Seeing that the dead snake was on the shoulder of his father, he was again inflamed with anger.

 

He shed tears in grief; and addressed his father thus,

Sringi:

“O father, hearing the insult offered to you by the miscreant,

 

King Pariksit, I have cursed him from anger, that wretch of the Kurus richly deserves my potent curse. Within seven days from this date the king of snakes, Taksaka will take the sinner to the fearful house of Death.”

Sauti:

And the father said to the enraged son,

 

Samika said :

O child, I am not pleased with your act. It is not proper for ascetics to act thus. We live in the domains of that king.

 

We are righteously protected by him and therefore, we should not mind his faults, The reigning kings should always be pardoned by men like us.

 

O son, if you destroy Dharma, Dharma will certainly destroy you. If the king, does not protect us, we meet with many afflictions.

 

The word dharma is certainly complex to explain in a few words, so we will return on it. For now, we translate it as “the rules of fair conduct”.

 

O son, we cannot then perform our religious rites as we desire. Protected by virtuous kings,    (p.126)

 

We achieve great merits; and a share of it always goes to such kings. Therefore, reigning kings are always to be forgiven;

 

Specially Pariksit, who, like his great grandfather, protects us as a king should protect his subjects.

 

That penance-practising king was oppressed by hunger and thirst and he did not know that I was observing the vow of silence.

 

Disasters always befall on a country where there is no king. The king punishes those who grow wicked.

 

The fear of punishment brings in peace and men thus perform their duties and their rites undisturbed.

 

The king establishes dharma, and by dharma, one gains the kingdom of heaven. The king protects all sacrifices and the sacrifices please the celestials;

 

The celestials cause rain and rain produces medicinal herbs; the medicinal herbs do immense good to mankind.

 

Manu said, ‘The ruler of the destiny of men is equal to ten Veda-knowing Brahmanas.’

 

That penance-observing king, oppressed by hunger and thirst, has done this through ignorance of my vow.

 

Why have you, through childishness, done rashly this unrighteous action? O son, that king in no way deserves a curse from us.

 

 

Adhyaya  42

 

Conversation between Taksaka and Kasyapa

 

Sringi said:

O father, whether my act was rash or improper, whether you like it or dislike it, the words spoken by me shall never be vain.

 

0 father, I tell you, this can never be otherwise. I have never spoken a lie even in jest.

 

Samika said:

My child, I know, you are greatly powerful and you are very truthful. You have never spoken a falsehood in your life and therefore your curse will never be false.

 

But the son, even he is grown up, should always be advised by his father, so that adorned with good qualities, he may earn great renown.        (p.127)

 

You are mere child and therefore, how much more do you stand in need of counsel! You are always engaged in asceticism. Even the anger of illustrious and high-souled men increases with the increase of their powers.

 

O best of pious men, considering that you are my son and a mere boy and seeing your rashness, I see I must give you advice.

 

Live, O son, having your mind inclined to peace; live on fruits and roots of the forest. Destroy your anger; but do not destroy the fruits of your asceticism.

 

Samika is instructing his son how to control rage.

 

Anger diminishes the merits that ascetics acquire with great pains. There is no hope for those who are deprived of virtue.

 

Peacefulness produces success to the forgiving ascetics. Good come to the forgiving men, both in this world and in the next.

 

Therefore, you should always live, being forgiving in your temper and self-controlling of your passions. By forgiveness you will attain to worlds that are beyond the reach of even Brahma.

 

O my son, having adopted peacefulness, I shall do as much as lies in my power. I shall do this. I shall send word to the king, telling him,

 

“O king, you have been cursed by my son, who is a mere child and whose intellect is not yet developed. Seeing your disrespect towards me, he cursed you in anger.”

 

Sauti said:

That great ascetic, observant of vows, moved by kindness, sent a disciple to Pariksit with proper instructions.

 

He sent his disciple, named Gauramukha, a young man of good manners and of ascetic penances, instructing him to enquire first about the welfare of the king and then to communicate the real business.

 

Going to Hastinapur he soon came to the king, the head of the Kuru race. He entered the king’s palace, having first sent the notice of his arrival through gate-keeper.

 

The Brahmana, Gaurmukha, was received in all honours. And then after resting for a while, he told the king in the presence of his ministers, the terrible words of Samika, exactly as he was instructed.

 

Gaurmukha said:

O king of kings, there lives within your dominions, a Rishi, named Samika. He is greatly virtuous, very peaceful, his passions under control and a great ascetic. O best of men, a dead snake was placed by you with the end of your bow on the shoulder of this Rishi who was then observing the vow of silence. He himself forgave the act, but his son did not.    (p.128)

 

O king of kings, you have been to-day cursed by him without the knowledge of his father. Taksaka will be your death after seven nights from this day.

 

Samika repeatedly asked his son to save you, but there is none to falsify his curse.

 

As he has been unable to pacify his angry son, therefore, O king, I have been sent by him to you for your good.

 

Sauti said:

Having heard these terrible words and recollecting his own sinful act, the king, the descendant of the Kuru race, a great ascetic himself, grew exceedingly sorry.

 

Pariksit felt sorry for the offenses he committed and not for loosing his life. He was a saintly king.

 

Having heard that Munivara had been observing the vow of silence, he was doubly afflicted with sorrow.

 

Munivara means the best amongst Muni. The use of the word Muni is not casual. Muni comes from mauna, thta means silence. Samika had taken the vow of silence and therefore could not answer the King’s questions.

 

Seeing also the great kindness shown to him by the Rishi and recollecting his own great act, the king became very penitent.

 

The king, who looked like a celestial, did not grieve so much for hearing that he would die, as for having done that act to the Rishi.

 

The king then sent away Gaurmukha, saying

Pariksit:

“Let the adored Rishi be gracious to me!”

 

When Gaurmukha had gone away the king in great anxiety consulted with all his ministers without delay.

 

Having consulted with his ministers, the king himself, wise in counsels, caused a palace to be erected on a pillar, guarded day and night by men.

 

For his protection, he placed all around the palace, physicians, medicines and Brahmanas skilled in Mantras.

 

Thus being protected on all sides, the king discharged his royal duties, surrounded by his virtuous ministers.

 

None could approach that best of kings there. Even air could not go there, being prevented from entering.

 

When the seventh day came, the best of Brahmanas, Kasyapa, was coming with the intention of treating the king.    (p.129)

 

In the case that Pariksit was bitten by the snake.

 

He had heard all that had happened; he had heard that the best of snakes, Taksaka would take the king to Yama’s, abode.

 

He thought,

Kasyapa:

I will cure the king bitten by the best of the snakes. By this I may gain both wealth and virtue.

 

Sauti

The king of the snakes, Taksaka, saw on the way, Kasyapa, going with the intention of curing the king. He appeared before him in the form of an old Brahmana.

 

37. Thereupon the king of the snakes spoke to the best of the Rishis, Kasyapa, saying,

Taksaka:

“Where are you going with such speed? What is the business upon which you are going?

 

Kasyapa said :

The great snake, Taksaka, will to-day burn the chastiser of his enemies, king Pariksit of the Kuru race;

 

0 amiable man, I am going in haste without loss of time, to cure that king of immeasurable prowess, the sole representative of the Kuru race, when he will be bitten by the king of snakes, who is as powerful as Agni.

 

Kasyapa was concerned that the Kuru dynasty might die out, as Pariksit was the last descendant.

 

Taksaka said:

O Brahmana, I am that very Taksaka, who will kill that king of the earth. Stop, you cannot cure one who is bitten by me.

 

Kasyapa said:

I am possessed with the power of learning. Going there, I am sure I shall cure the king bitten by you.

 

The word used is buddhir-vidya-bala, which means that Kasyapa know perfectly well how to cure someone bitten by a snake, even as powerful as Taksaka.

 

 

Adhyaya  43

 

Taksaka’s bite

 

Taksaka said:

0 Kasyapa, if you are able to cure any creature bitten by me, then revive this tree bitten by me.

 

O best of Brahmanas, I burn this banian tree in your sight. Try your best; and show me your power in Mantras of which you have just spoken.

 

Kasyapa said:

O snake, if you are so minded, bite. I shall revive it, though bitten by you.

 

Sauti said:

The king of the snakes, thus addressed by the illustrious Kasyapa, bit that banian tree.    (p.130)

 

The tree, bitten by the illustrious snake and having embibed his poison, blazed up all around.

 

Having thus burnt the tree, the snake spoke again to Kasyapa,

Taksaka:

“O best of Brahmanas, try your best and let this lord of the forest be revived.

 

That was a huge the banian tree.

 

The tree was reduced to ashes by the poison of the king of snakes. But taking up the ashes, Kasyapa spoke these words.

 

Kasyapa:

O king of snakes, behold my power of learning in this lord of the forest. O snake, I shall revive it in your very presence.

 

Sauti:

And then that best of Brahmanas, the illustrious and learned Kasyapa, revived by his learning the tree which was reduced to a heap of ashes.

 

He first created the sprout, he then created two leaves in it. He then made the stem, then the branches and then the full-grown tree with leaves and all.

 

Seeing that the tree was really revived by the illustrious Kasyapa,

Taksaka said,

“O Brahmana, it is not wonderful.

 

That you should destroy my poison or the poison of others like me. O king of Brahmanas, O Rishi, wishing to gain what wealth, are you bent on going there?

 

I shall give you the wealth you hope to get from the best of kings, however difficult may it be get it.

 

0 Brahmana, your success is doubtful, for that king is affected with a Brahmana’s curse and the period of his life is also shortened.

 

Your blazing fame, that has overspread the three worlds, will disappear the sun deprived of his splendour.

 

Kasyapa said:

I go there for wealth. Give it to me, O snake, so that I may go back receiving it from you.

 

Taksaka said:

O best of Brahmanas, I shall give you wealth more than you hope to get from the king. Therefore do not go.

 

Sauti said:

Having heard what Taksaka said, the best of Brahmanas, the wise and greatly powerful Kasyapa, sat in meditation.     (p.131)

 

The greatly powerful man, ascertaining by his ascetic powers that the period of the life of the king of the Pandava race had really run out, went back, after receiving from Taksaka as much wealth as he desired to possess.

On the great Rishi Kasyapa’s departure, Taksaka went with speed towards Hastinapur.

 

Tejasvi means a very powerful man. Kasyapa wanted to be sure to do the right thing. He sat down in meditation and saw that Pariksit’s span life had terminated. So there was nothing he could do about it. Therefore accepted Taksaka proposal.

 

Taksaka heard, on his way, that the king of the world was living very carefully, protected by poison-neutralising Mantras and medicines.

 

Thereupon the snake reflected.

Taksaka:

“The king must be deceived by me by my power of Maya. But what must be the means?”

 

Taksaka then sent some snakes in the guise of Brahmanas with fruits Kusha grass and water as presents.

 

Taksaka said:

Go you all to the king, saying that you have urgent business and showing no impatience, as if you want to make him a present of the fruits, flowers and water.

 

Sauti said:

The snakes, thus commanded by Taksaka, did as they were ordered to do. They took to the king, Kusha grass, water and fruits.

 

The greatly powerful king of kings accepted their presents and when their business was finished, he said, “Now retire.”

 

When those disguised snakes had gone away, the king addressed his ministers and friends.

Pariksit:

Eat with me all these fruits of excellent taste, brought by the ascetics.

 

Sauti:

Empelled by the force of his incoming reactions and the words of the Rishi, the king with his ministers desired to eat those fruits.

 

He himself ate the fruit within which Taksaka lay hidden. O Saunaka, when he was eating die fruit, there appeared from the fruit an ugly insect, of shape scarcely discernible, of black eyes and coppery colour. The best of kings, taking up the insect, said to his councillors,

 

Pariksit:

The sun is setting. I have no longer any fear from the poison today. Therefore, let this insect, becoming Taksaka, bite me, so that my sinful act be expitiated and the word of the ascetic may be true.

And those councillors, impelled by Karma, approved of the speech of the king.   (p.132)

 

The monarch smiled and placed the insect on his head. His hour having come, he lost his senses.

 

And when the king was smiling, Taksaka, who has come out of the fruit that was offered to the king, coiled himself round the neck of the king. Uttering a tremendous roar, the king of the snakes immediately bit that protector of the world.

 

 

Adhyaya  44

 

Installation of Janamejaya

 

Sauti said:

The ministers, seeing their king in the coils of Taksaka, became pale with fear and they wept in great grief.

 

Hearing the roars of Taksaka the ministers all fled. And as they were running away, they saw the king of the snakes the wonderful serpent Taksaka, going away through the sky like a streak with the colour of the lotus. His coursing through the sky looked like the vermillion line in the middle of the dark masses of a lady’s hair.

 

The palace, in which the king was living, blazed up with the poison of the snake. The ministers left it and fled in fear and the king fell down if struck by lightning.

 

When thus the king fell with the poison of Taksaka, the ministers, with the royal priest and holy Brahmanas performed all his last rites.

 

Srimad-Bhagavatam tells a different story about the death of Pariksit. when he learned of Sringi’s curse, Pariksit withdrew to the bank of the Ganges and listened to the Srimad-Bhagavatam from Sukadeva Gosvami. The context for this diversity of the two versions has yet to be ascertained.

 

All the citizens of the capital met together and placed the young son of the deceased king on the throne. They called that chastiser of foes, the hero of the Kuru race, Janamejaya.

 

That best of kings, Janamejaya, though he was but a boy, was very intelligent and wise. With his ministers and priest, the eldest son of Pariksit, the best of the Kuru race, ruled his kingdom as his grandfather.

 

As powerfully and well his grandfather Yudhishthira.

 

Seeing that the young king could now keep his enemies in check, his ministers, went to Suvarnavarmana, the king of Kasi and asked him to give his daughter, Vapustama in marriage with him.   (p.133)

 

Kasi:

It’s an important holy city. Devotees from many parts of India go on pilgrimage to Kasi on foot, bathe in the holy waters of the Ganga and thus earn spiritual satisfaction and release from worldly attachments. The reason for the above is stated in the Agni Purana as follows:
Once, at Kailasa Siva told Parvati that the temple at Kasi was called `Avimukta’ ( unreleased ) as it never perished, and all Japa, tapa, homa and dana made there never cease to give auspicious results. One should walk on foot to Kasi and live there. Having gone there one should never leave the place.

For more information visit the Vedic Public Library.

 

The king of Kasi, after due enquiries bestowed with ordained rights his daughter Vapustama on the mighty hero of the Kuru race. And he too was exceedingly happy to get her. He did not give his heart to any other women at any time.

 

The greatly powerful hero roamed happily in pursuit of pleasures in lakes, in woods and in flowery fields. He passed his time in pleasure as Pururava of olden time did on receiving Urvasi.

 

Pururava:

An ancient King descendant of Atri – Candra. The complete story of Pururava is told in the Vedic Public Library.

 

Urvasi:

Probably the most famous among the apsara 

In days of old two hermits named Nara and Narayana did penance to Brahma in the holy hermitage of Badarika for a thousand years. (Nara and Narayana were the children born to Dharma, the son of Brahma). Because of the severity of their penance Indra was struck with fear hhinking that they were doing this severe penance with a view to become Indra, he approached the hermits and told them that they might ask for any boon. Even though Indra told them several times, they did not speak a word nor did they make any stir. Indra’s fear increased. So Indra decided to create some delusions which would arouse in them fear, desire etc., so that their penance might be broken.

The complete story of Urvasi is told in the Vedic Public Library.

 

Not to be confuse with Ganga. Urvasi is another name of Ganga. As she sat on the Uru (thigh) of Bhagiratha, Ganga got the name Urvasi.

 

When he thus passed his days in pursuit of pleasure, ever-renowned for her beauty, devoted to her husband, the fairest of the fair, Vapustama, having gained a desirable husband, pleased him with the excess of her love.

 

 

Adhyaya  45

 

Story of Jaratkaru (continued)

 

Sauti said:

About this time, the great ascetic Jaratkaru, becoming a Yatra-Sayan Griha, roamed over the world.        (p.133)

 

Yatra-Sayan Griha means that his home is the world and that wherever he is when the sun goes down he will sleep there.

 

The greatly powerful Rishi roamed about, bathing in various sacred waters and practising various vows, difficult to be practised by others.

 

The Rishi lived on air and was completely free from all worldly desires, thus becoming daily lean and emaciated. Thus did he see his ancestors, hanging in the hole, their heads downwards,

 

By a cord of Virana roots, having only one thread entire. Even that one thread was gradually being eaten away by the rat, living in that hole.

 

They were in the hole without food; they were emaciated, pitiable and eagerly desirous of emancipation. Jaratkaru, in humble guise, came near these pitiable ones and asked them,

 

Jaratkaru:

Who are you that are hanging by the cord of Virana roots, of which the single weak root that is still left is gradually being eaten away by the rat that lives in this hole.    (p.134)

 

The little that remains of the single thread will soon be cut away, It is quite evident that you will then fall into the pit with your heads downwards.

 

I have been moved with pity, seeing that you hang with your faces downwards and that you are overtaken by a great calamity. What good can I do to you?

 

Tell me without delay whatever your this great calamity can be relived with a fourth, or a third or even a half of my this asceticism.

 

O relieve yourselves even with the whole of my asceticism. I consent to it. Do as you please.

 

The Pitara said :

O Venerable Brahmachari, you wish to relieve us. But, O best of the twice-born, you cannot relieve us with your asceticism.

 

We have already spoken the Pitris. They are the ancestors and are divided into two classes, called the Agnisvattas and the Barhisadas. Here the name is Pitara, which is the plural of Pitri.

 

O child, O best of speakers, we have also the fruits of our asceticism, but O Brahmana, we are falling down into this hell for the want of offspring.

 

Brahma has said,
‘the offspring is the great Dharma.’
O child, hanging as we are in this hole, our intellect has grown dim.

 

Therefore we cannot know you, although you are known for your greatness all over the world. You are venerable, you are of good fortune, you sorrowfully grieve for us.

 

Hear, O Brahmana, who we are and for whom you are lamenting. We are Rishis of the name of Yayavara of rigid vows.

 

O Rishi, we have fallen from a holy region for want of offspring. Our great penances have not been destroyed, therefore, we have still one cord left to hang from.

 

We have only one thread (son) now, but it matters little whether he is or he is not. Unfortunate we are! We have a thread in one, known as Jaratkaru, well-read in the Vedas and Vedangas, who has adopted asceticism. He is high-souled, he has his senses under complete control, he is a man of rigid vows, a great ascetic.

 

But from his temptation for the merits of asceticism we have been reduced to this state. He has no wife and no son, no friend, no relatives.

 

This is the reason why we hang in this hole, our consciousness gone, like one having no one to look after. If you meet him, tell him out of kindness for us.

 

“Your ancestors are hanging in grief with their faces downwards. O holy man, take a wife and beget offspring.

 

O Rishi, O holy man, you are the only thread in the line of your ancestors.”

O Brahmana, the Virana root that you see and on which we hang,

 

Is the cord representing our race. O Brahmana, these threads of the Virana roots which you see eaten up are we ourselves, who have been eaten up by Time. This root which you see half eaten,

 

Time is like a rat who eats the threads of our hopes for happiness. This happiness neve comes and our time goes away, nearing us to death.

 

And by which we are hanging in this hole is he who has adopted asceticism. The rat which you see is Time of infinite strength.

 

He (Time) is slowly killing the wretch Jaratkaru, engaged in asceticism, having been tempted by its merits but wanting in prudence and heart.

 

O excellent one, his asceticism cannot save us. The roots being torn, falling off from heavens, deprived of consciousness by Time.

 

Behold like sinful wretches we are going downwards. On our going with all our relatives down into this hole,

 

Eaten up by Time, he too will sink with us into hell. Whether it is asceticism, or sacrifice, or other holy acts,

 

O child, they are inferior and cannot be equal to a son. O child, seeing all this, tell every thing to the Rishi Jaratkaru.

 

O Brahmana, becoming our saviour, you should, out of kindness towards us, tell him in detail all that you have seen, so that it might induce him to take a wife and beget offspring.

 

O excellent man, who are you? You may be one of his friends, for you grieve for us like a friend and as one belonging to our race. We wish to hear who you are that stand before us.

 

 

Adhyaya  46

 

Sauti said:

Having heard all this, Jaratkaru became exceedingly sorry. He spoke to the Pitara in sorrow and his words were choked by tears.

 

Jaratkaru said:

You are my fathers and grandfathers who are gone before. Tell me, therefore, what I can do for your welfare.

 

I am that Jaratkaru, your sinful son. I am a worthless man, a man of sinful deeds. Pray, punish me.     (p.136)

 

O son, you have come by good luck at this spot in your travel. O Brahmana, why have you not taken a wife?

 

Jaratkaru said:

O Pitris, I have this desire always in my heart, that having kept my sexual passion under complete control, I shall take this body to the other world.

 

My mind is possessed with the idea that I must not take a wife. But having seen you, my sires, hanging like birds.

 

O grandfathers, my mind has been diverted from Brahmacharya, I shall certainly do your favourite work.

 

Brahmacarya is a beginning of spiritual life. During the brahgmacarya, the young man studies under his spiritual master and remains celibate. Without renouncing sex desires there is no advancement, which is proved by the ability to renounce material desires:

Srila Prabhupada writes Srimad-Bhagavatam 3.14.16 purport: When a man or woman is afflicted by the lust of sex desire, it is to be understood as sinful contamination.

For more information visit the Vedic Public Library.

 

If I get a bride of my own name, who will bestow herself on me of her own accord, who will come to me as a gift and whom I shall not have to maintain.

 

Jaratkaru agrees to marry and beget a child at these conditions: the bride must have its own name. The reason for this request is currently unknown.

 

Otherwise I shall not marry. O grandsires, I speak to you the truth. The offspring that will be begotten on her shall be the means of your salvation and O my fathers, you will then live for ever in blessed happiness and without the apprehension of a fall.

 

Sauti said:

The Rishi, having said all this to the ancestors, roamed over the world again. 0 Saunaka, although he grew old, he did not get a wife.

 

Jaratkaru left the place and went again on his journeys. Much time went by but he could not get a wife.

 

He was very sorry that he was not successful, but directed by his ancestors he continued the search. He went into the forest and shouted aloud in grief.

 

Having gone into the forest, the wise Rishi, moved by the desire of doing good to his ancestors, said,

Jaratkaru:

“I shall ask for a bride,

Sauti:

distinctly uttering the words thrice.

 

Jaratkaru:

Whatever creatures are, mobile or immobile, visible of invisible, O you all, hear my words.

 

I am a man, engaged in severe penances, but my ancestors, afflicted with grief, have told me, “Get yourself married to beget a son.”

 

Directed by my ancestors, I’m roaming in poverty and sorrow all over the world for wedding a maiden whom I shall get as a gift.

 

Let any of those creatures, whom I address, if he has a daughter, bestow her on me who am roving all over the world for a bride.    (p.137)

 

A bride, who bears the same name with me, who will be given to me as a gift and whom I shall not have to maintain, O bestow her on me.

 

Sauti:

Thereupon those snakes, who had been appointed to watch Jaratkaru, knowing his intention, gave information to Vasuki.

 

The king of the snakes immediately went to the place where the Rishi was, taking with him his sister, decked with various ornaments.

 

O Brahmana, the king of the snakes Vasuki, having gone there, offered the maiden as a gift to that high-souled Rishi. But he did not at once accept her.

 

The Rishi, thinking her not to be of the same name with himself and seeing also that the question of her maintenance was not settled, reflected for a while and hesitated to accept her.

 

O descendant of Bhrigu, he then asked Vasuki the name of the maiden and he told him also, “I shall not maintain her.”

 

 

Adhyaya  47

 

Sauti said:

Thereupon Vasuki said to the Rishi Jaratkaru,

Vasuki:

“This maiden has the same name as yours. She is my sister and is an ascetic.       (p.137)

 

I shall support her, O best of Brahmanas and therefore accept her. O Rishi, I shall protect her with all my abilities. O best of Rishis, she has been brought up by me for you.”

 

The Rishi said:

It is settled between us that I shall not maintain this maiden and she will not do anything that would be displeasing to me. If she does, I shall leave her.

 

Sauti said:

When a promise was given by the snake that he would maintain his sister, Jaratkaru went to the house of the snake.

 

Thereupon the virtuous and veteran Rishi, learned in Mantras and observant of rigid vows, accepted her hands, given to him in due rites.

 

He then being much adored by the Rishis lived with his wife in the beautiful house set apart for him by the king of the snakes.    (p.138)

 

In that house was a bedstead covered with valuable coverlets. Jaratkaru slept with his wife.

 

The excellent man (Jaratkaru) made an agreement with his wife, saying

Jaratkaru:

“You should not do any thing or say any thing that will be displeasing to me.

 

I shall then leave you and no longer live in the house, if you do any such thing. Bear in mind these words that I have spoken.

 

Sauti:

The sister of the snake, in great anxiety and sorrow said,

Jaratkaru, the lady:

‘Be it so.’

 

Sauti:

The illustrious girl, moved by the desire of doing good to her relatives, served her husband of hard life with the means of Sveta Kakiya,

 

Sveta Kakiya:

the wakefulness of the dog, the timidity of the dear and the sharp instinct of crows to understand signs.

 

One day the sister of Vasuki, when her menstrual period came, bathed according to custom and went to the great Rishi, her husband.

 

Thereupon she became quick with child and the embryo was like fire. It was greatly effulgent and was as resplendent as the god of fire himself.

 

It began to grow like the moon of the white fort-night.

A few days after, the greatly famous Jaratkaru,

 

Placing his head on the lap of his wife, slept, looking like one fatigued. When the Brahmana was thus sleeping, the sun entered the summit of the western mountain.

 

0 Brahmana, as the day was fading away, fearing the loss of Jaratkaru’s virtue, the excellent sister of Vasuki grew very anxious.

 

Jaratkaru, the lady:

(She thought) “What shall I do now? Shall I wake my husband or shall I not? He leads a hard life and he is virtuous. How can I act so that I may not offend him.

 

On the one hand is his anger and on the other is his loss of virtue. The loss of virtue is the greater evil of the two, this is my belief.

 

But if I wake him, he will surely be angry. If the time for prayer passes away he will certainly sustain the loss of virtue.

 

Sauti:

Having thus thought over the matter, the sweet-voiced snake Jaratkaru, thus spoke to the Rishi, resplendent with asceticism and lying like a mass of flame,

Jaratkaru, the lady:

O great Lord, arise, the sun is setting.

 

O Illustrious man, O Rishi of rigid vows, perform your Sandhya (prayer) after touching water. The time for Agnihotra has come. These moments are beautiful and fearful also.

 

Sandhya:

Brahmanas should on no account leave unobserved worships at these three sandhyas. The Brahmana who does not observe these three sandhyas carefully will, in his life time, become a sudra and after the death, will be born again as a dog. Moreover the Brahmana who does not do the three evening, morning and noon worships, will have no right to conduct any other Vedic rites.

So Jaratkaru, the lady, had serious reasons to worry that her husband wake up.

For more information about Sandhya visit the Vedic Public Library.

 

O Lord, the evening is now gently covering the western sky.

Sauti:

Having been thus addressed, the illustrious great ascetic Jaratkaru,

 

His lips quivering in anger, spoke these words to his wife,

Jaratkaru, the Rishi:

“O snake, you have insulted me.

 

The name bhujanga means “descendant of the snake race.”

 

I shall no longer live with you, I shall go away whence I came. O lady of the snake-race, I know it for certain, the Sun has no power to set (at the usual time) if I remain asleep. A man cannot remain in the place where he is insulted,

 

Far less can remain a man like me, who am religious and those who are like me.

Sauti:

Being thus addressed by her husband, the heart of the sister of Vasuki began to tremble.

 

She spoke to him,

Jaratkaru, the lady:

“O Brahmana, I have not waken you from any desire of insult.

 

I have done it lest your virtue suffer any loss.”

Sauti:

Thus being addressed by his wife the great Rishi Jaratkaru, possessed with anger and desirous of forsaking his wife, said to the snake,

Jaratkaru, the sage:

“O lady of the Naga race, I have never spoken a falsehood, therefore I shall go.

 

This was my agreement made with you and your brother, O amiable lady, I have passed happily with you. O fair lady, tell your brother,

 

When I am gone, and on my going away, you should also not grieve for me, “that I have left you ”

 

Sauti:

Having been thus addressed, the beautiful Jaratkaru, was filled with anxiety and sorrow. Her eyes were full of tears, her face was colourless with fear and her voice choked with sobs. She mustered courage, but her voice was trembling. She joined her hands and thus addressed the Rishi Jaratkaru,

Jaratkaru, the lady:

“O virtuous man, it is not proper for you to leave me.

 

You are always in virtue, so, I am always engaged in doing good. O best of Brahmanas, the object for which I was bestowed on you

 

Has not been as yet accomplished. Unfortunate am I! What shall I speak to Vasuki? O excellent Rishi, the son, desired by my relatives afflicted by their mother’s curse, to be begotten by you on me, is not as yet born. The welfare of my relatives depends on the son begotten by you.      (p.140)

 

Moved by the desire of doing good to my race, so that my connection with you be fruitful, O Brahmana, I entreat you not to go away.

 

O excellent one, high-souled as you are, why should you leave me who have committed no fault? My conception is not yet apparent.”

 

The lady Jaratkaru we fully conscious of the importance of having a son. The very existence of his lineage depended on this. So she was very worried and begged the sage not to leave her before having conceived a child.

 

Sauti:

Thus addressed, the great ascetic Rishi spoke to his wife Jaratkaru, these words, proper and suitable to the occasion.

 

Jaratkaru:

O fortunate lady, the being that is now in your womb, is like the god of fire himself. He is a Rishi, greatly virtuous and a master of the Veda and the Vedangas.”

 

So the lady Jaratkaru was pregnant and she had no reason to worry about the fate of her kind.

 

Having said this, the virtuous and great Rishi Jaratkaru went away, his heart firmly fixed on practising severest asceticism again.

 

It should not be forgotten that Jaratkaru also had an interest in having a child, since the fate of his ancestors depended on this.

 

 

Adhyaya  48

 

Birth of Astika

 

Sauti said:

O ascetic Rishi, as soon as her husband was gone, Jaratkaru went to her brother and told him all that had happened.    (p.140)

 

Hearing this greatly evil news, the king of the snakes spoke to his miserable sister, he being more miserable than she was.

 

Despite being pregnant, the chaste lady was sad to be left by her husband.

 

Vasuki said:

O amiable sister, you know the object for which you were bestowed. If a son be born for the good of the snake race

 

That greatly powerful being will be able to save us from the Snake-sacrifice. Brahma told this to the Devas in olden times.

 

O Fortunate one, are you quick, with child by that best of Rishis? My heart’s desire is that my bestowal of you on that wise man may not be fruitless.

 

It is not proper for me to ask you such a question, but I ask you from the gravity of the matter.

 

Knowing that it is not possible to get back your husband, ever engaged in severe asceticism, I shall not follow him; he may curse me.

 

O amiable sister, tell me all that your husband has done and thereby relieve me by drawing out the terribly painful dart that is implanted in my heart.

 

Jaratkaru, having been thus addressed, consoled her brother Vasuki and spoke thus.    (p.141)

 

Jaratkaru said:

Asked by me about offspring, the high- souled great ascetic said, “asti” and went away.

 

Asti: it’s there.

 

I do not remember him to have spoken a falsehood even in jest. O king, why should he then speak a falsehood in such a serious matters. He said,

 

“O Lady of the Naga race, do not grieve for the result of our union. A son will be born in you like a blazing fire.

 

O Brother, having said this, the Rishi, my husband, went away therefore, let the great sorrow in your mind be removed.

 

Sauti said:

Having heard this, Vasuki, the king of the snakes, accepted the words of his sister, saying “Be it so.”

 

O Brahmana, the best of the snakes then adored his sister with best regards, with kind words and gifts of wealth.

 

O Best of the twice born, the greatly powerful and effulgent embryo began to develop like the moon in the white fortnight.

 

O Brahmana, the sister of the snake in due time gave birth to a son with the splendour of a celestial boy, the destroyer of the fears of (the relatives of) his father and mother.

 

He grew up in the house of the king of the snakes. He studied the Vedas with their Angas from the great Rishi Chyavana, the son of Bhrigu.

 

The Vedas:

The four Vedas are:

Rig Veda, which was revealed to Agni

Yajur Veda, which was revealed to Vayu

Sama Veda, which was revealed to Aditya

Atharva Veda, which was revealed to Angira.

They are also called Sruti and Samhitas and deal with a large number of sciences.

 

The Rig Veda contains a vast knowledge of physical, metaphysical and spiritual nature. It is the greatest amongst the Vedas in terms of content. It contains

10 mandala,

1028 Suktas and10581 Rik Mantra.

The Rig Veda has been translated by various schools in various languages.

 

The Yajur Veda deals with a number of topics and in particular the conduct in order to reach Moksha, the ultimate goal of life.

It contains:

40 Adhyaya, and

1975 Yaju Mantra.

 

The Sama Veda deals mainly with that knowledge and activity with which the soul of the human being is lifted from the cycle of life and death. It is dedicated to the worship of the Supreme Lord, the manifestation of his powers and the way of disciplines for spiritual advancement.
Amongst the Vedas, Sama is the shortest in terms of numbers of the Mantras.

It contains two chapters, Purvacika and Uttaracika, and 1874 Mantra in total.

 

The Atharva Veda deals with the knowledge of a number of sciences.

It has 20 Kandas,

111 Anuvaka,

731 Sukta, and

5977 Mantra.

 

Division of each Veda:

Samhita, Brahmana, Aranyaka and Upanisad.

For more information visit the Vedic Public Library.

 

Though he was a mere boy, his asceticism was great; he was gifted with great intelligence and many virtues. He was known in the world by the name of Astika.

 

He was known by the name of Astika, because his father had gone away to the forest, saying ‘Asti’ (one is there), when he was in his mother’s womb.

 

Though he was only a boy, yet he was grave and intelligent. He was kept with great care in the palace of the snake-king.

 

He was like the illustrious lord of the celestials, Sulapani. He grew up day by day to the infinite delight of all the snakes.

 

Sulapani:

It’s one of the eight main names of Siva. It means “one holding a trident in his hand”.

 

 

 

Adhyaya  49

 

Story of Pariksit

 

Saunaka said:

Tell me again in detail all that king Janamejaya asked his ministers to say about his father’s ascension to heaven.    (p.142)

 

Although Pariksit’s story has already been told, Saunaka Rishi wants to hear it again but in more detail. Obviously Janamejaya is very happy with this request because he wanted to know more about his father and the facts of his death.

 

Sauti said:

0 Brahmana, hear all that the king asked his ministers and all that they said about the death of Pariksit.

 

Janamejaya said:

You know all that happened to my father and how my illustrious father met with his death.

 

Hearing from you all about my father, I shall do what is proper and good. I shall not do otherwise.

 

Sauti said:

Being asked by that high-souled king Janamejaya, the virtuous and wise ministers thus replied.

 

The Ministers said:

Hear, O king, what you have asked. Hear an account of that king of the world, your illustrious father’s life and how he left this world.

 

The word mantri means counselor, ministry, secretary. In this verse it is expressed in plural form, mantrina.

Requested by King Janamejaya they were glad to tell the whole story.

 

Your father was virtuous and noble and a protector of his subjects.

Hear, how that high- souled king conducted himself on earth.

 

That virtuous king, virtuously inclined, protected, like Virtue and Justice themselves, the four castes, keeping them in the duties of their respective orders.

 

Blessed with fortune and with matchless prowess, he protected the goddess earth. He hated none and had none to hate him.

 

Like Prajapati he looked at all creatures with equal eyes. The Brahmanas, Ksatriyas, Vaisyas and Sudras,

 

Engaged in their respective duties, O king, were all impartially protected by him. He maintained widows, orphans, the maimed and the poor.

 

He was handsome and was like a second moon to all creatures. All were contented and blessed with good fortune by that truthful and greatly powerful king.

 

He was the disciple of Saradvata in the science of arms. O Janamejaya, your father was the beloved of Govinda.

 

Saradvata (or Saradvan) was the son of Gautama. From his very infancy he preferred learning the Dhanurveda  (science of archery) to the other Vedas. While a  brahmacarin he performed tapas  and secured divine arrows. Afterwards, having been  overcome by the charms and appeals of an apsara  woman named Janapati, Saradvan had seminal  emission from which were born Krpa and Krpi. Some say that the Saradvata mentioned here as Pariksit teacher was Kripa, the son of Saradvan.

 

Govinda: Sri Krishna.

 

He was the favourite of all men and was greatly renowned. He was born in the womb of Uttara when the Kuru race was almost destroyed.      (p.143)

 

Uttara was King Virata’s daughter who was married to Abhimanyu. Therefore she was Pariksit’s mother.

For more information visit the Vedic Public Library.

 

Therefore the mighty son of Abhimanyu was called Pariksit. He was learned in the treatise on the duties of kings and was adorned with all the noble qualities.

 

Abhimanyu:

Abhimanyu  was the heroic son of Arjuna, the central figure of the Mahabharata, by his wife Subhadra. He became the posthumous father of Pariksit.

 

He had his passions under control, he was intelligent, he was gifted with great memory, he was the practiser of all virtues, a conqueror of six passions, a great intelligent man, fully acquainted with the science of ethics.

 

Your father ruled over his subjects for sixty years.

When he died, all the people were extremely sorry. After him, O best of men, you have acquired this hereditary kingdom of the Kurus, who have been ruling over it for the last thousand years. O protector of every creature, you were installed when you were a child.

 

Janamejaya said:

None was born in our dynasty who did not look after the good of his subjects and who was not beloved by them. See specially the conduct of my grandfathers who were ever engaged in great deeds.

 

Janamejaya’s grandfathers were the five Pandava brothers.

 

How did my such a noble father meet with his death? Describe it to me. I am desirous of hearing it.

 

Sauti said:

Thus asked by the king, the ministers, the well-wishers of the king, told him everything as it had happened.

 

The Ministers said:

0 king, that monarch, the lord of the world, greatly obedient to all Sastras like the first of all beings, became addicted to sports like the best of bow-men, the great warrior and exceedingly powerful Pandu. He made over to us all state affairs.

 

Once on a time he went into the forest and pierced a deer with an arrow. Having thus wounded the deer, he followed it armed with sword and quiver into the dense forest,

 

Alone on foot. But he could not, however, come upon that lost deer.

 

He, who was sixty years old and therefore fatigued and hungry, saw a great Rishi in that great forest.

 

The king accosted that Rishi, who was then observing the vow of silence, but the Rishi did not make any reply.    (p.144)

 

The fatigued and the hungry king grew angry with the Rishi who sat motionless as a piece of wood in observance of his vow of silence.

 

Knowing not that the Rishi was observing a vow of silence, your father, being angry, insulted him.

 

O excellent one of the Bharata race, he took up from the ground a dead snake with the end of his bow and placed it on the shoulder of that holy Rishi.

 

But that wise man did not speak a word, good or bad and he did not become angry. He remained as he was, bearing the snake on his shoulder.

 

The Rishi, named Samika, did not get offended and simply said nothing, tolerating the abuse.

 

 

Adhyaya  50

 

Conversation of Pariksit and ministers

 

The Ministers said:

O king of kings, that tired and hungry monarch, having placed the snake on the shoulder of the Rishi, came back to his own capital.

 

The Rishi had a son, born of a cow, named Sringi. He was greatly renowned, exceedingly powerful and greatly energetic and very wrathful.

 

He went to Brahma and worshipped him.

Commanded by him, Sringi was one day returning home,

 

When he heard from his friend how his father had been insulted by your father. He heard that he was bearing on his shoulder a dead snake as motionless as a piece of wood, without doing any injury to the man who had insulted him thus.

 

O king, he heard that your father had insulted the Rishi who was a great ascetic, the best of Rishis, a controller of his passions, a pious and holy man, a door of wonderful deeds, his soul enlightened with asceticism and his senses and their functions under his complete control.

 

His practices were pious, his speeches pure. He was contented and had no avarice; he had not the least meanness, nor had he any avarice. He was old and observant of the vow of silence. And he was the refuge of all creatures. Such was the Rishi whom your father insulted. The son of that Rishi, however, cursed your father in anger.

 

Though that son of the Rishi was but a boy, he had the splendour of mature age. He speedily touched water and spoke thus in anger,     (p.145)

 

With reference to your father, burning as if in effulgence,

Sringi:

“Behold my ascetic powers. The angry and effulgent snake Taksaka, as spoken by me, will burn with his poison, within seven nights hence, the wretch who has placed a dead snake on the shoulder of my sire.“

The ministers:

Having said this, he went to the place where his father was.

Seeing his father, he told him of the curse uttered by him.

 

That best of Rishis sent to your father a well-mannered and virtuous disciple, named Gauramukha. After having taken rest for a while, he told everything to the king.

 

Gauramukha:

“0 king, you have been cursed by my son. Taksaka will burn you with his poison. 0 great king, be careful.

 

The ministers:

O Janamejaya, your father, having heard these terrible words, took every precaution against the powerful snake Taksaka.

 

When the seventh day arrived, a Brahmana Rishi, named Kasyapa, wished to come to the king.

 

The king of the snakes, Taksaka, saw Kasyapa and that king of the snakes asked that Brahmana,

Taksaka:

“Where are you going in a hurry? And what is your business for which you go?”

 

Kasyapa said:

O Brahmana, I am going where the best of the Kurus, the king named Pariksit is. He will today be killed by the snake Taksaka.

 

I am going in a hurry to cure him, so that he, being treated by me, may not he killed by the snake.

 

Taksaka said:

O Brahmana, I am that very Taksaka. Why do you wish to revive the king bitten by me? Behold my wonderful power. You are incapable of reviving the king bitten by me.”

Having said this, Taksaka there and then bit a lord of the forest (a banian tree).

 

The tree reduced to ashes as soon as bitten by the snake; but, O king, Kasyapa, however revived it.

 

Thereupon Taksaka, in order to tempt him, said,

Taksaka:

“Tell me what is your desire.”

Kasyapa replied to Taksaka.    (p.146)

 

“I am going there with the desire of wealth.”

The illustrious Taksaka, (thereupon) told him in sweet words,

 

Taksaka:

“O sinless one, take from me more wealth than you expect to get from that king. And then go back.”

 

The ministers:

The best of men, Kasyapa, being thus addressed by the snake and having received from him as much wealth as he desired to get, went back.

 

When the Brahman went back, Taksaka went in disguise to that best of kings, your virtuous father, who was then staying with all precautions in his palace; and he burnt him with the fire of his poison. After this, you, O best of kings, were installed on the throne.

 

O best of kings, we have told you all that we saw and heard, though the account is terrible and cruel.

 

O best of kings, you have now heard how your father, the great king of the world, was killed and how Rishi Uttanka was insulted, do what is proper.

 

Sauti said :

Thereupon the chastiser of foes, Janamejaya addressed all his ministers thus.

 

Janamejaya said:

From whom have you heard this wonderful account of the lord of the forest, burnt to ashes by Taksaka and revived again by Kasyapa? My father could not have certainly died were the poison neutralised by the Mantras of Kasyapa.

 

The sinful wretch, the worst of the snakes (Taksaka), thought in his mind: if a Brahmana revives the king bitten by me,

 

All the world will laugh at me saying, Taksaka had no poison any longer.

Certainly having thought so, he gratified the Brahmana.

 

I have however, devised a means by which I shall punish him. I now wish to hear how you heard and how you saw what happened in the solitude of the forest, especially the conversation between Taksaka and Kasyapa.

 

Having heard this, I shall devise means for the destruction of the snakes.

 

The Ministers said:

O king, hear from whom we heard the conversation between that king of the Brahmanas and the king of the snakes.   (p.147)

 

O king, a certain man had climbed that lord of the forest to collect its dry twigs for sacrificial fuel

 

He was not seen by the Brahmana or the snake.

O king, he too was reduced to ashes with the tree.

 

O king of kings, he was revived with the tree by the power of the Brahmana. That man, a servant of a Brahmana, came to us

 

And told us in detail what happened between Taksaka and the Brahmana. O king, we are thus able to tell you what we saw or heard. O best of kings, having heard it, do what should be done now.

 

Sauti said :

Having heard the words of the ministers, the king Janamejaya began to weep in grief and squeezed his hands.

 

The lotus-eyed king breathed long and hot breaths; the king shed tears and wept aloud.

 

The king, afflicted with grief and sorrow, shed tears and touching water according to the form, thought for a while as if sifting something in his mind. Then addressing all his ministers, he said:

 

Janamejaya said:

I have heard your account of my father’s ascension to heaven. Know now what is my fixed resolve. No time should be lost to avenge the wretch Taksaka who killed my father. The wretch killed the king, making Sringi a mere pretext.

 

Out of malignity alone he prevented Kasyapa from coming. If that Brahmana had come, my father would have certainly lived.

 

What harm could have possibly come to him if the king had revived by the grace of Kasyapa and the precautions taken by the ministers?

 

He, being ignorant of my anger, prevented that best of Brahmana, Kasyapa, from coming to my unconquerable father.

 

The aggression of the wretch Taksaka is great, for he gave wealth to the Brahmana, so that he might not revive the king.

 

I must avenge myself on my father’s enemy, to please myself, to please Uttanka and you all.    (p.148)

 

 

Adhyaya  51

 

The snake-sacrifice

 

 

Sauti said:

The illustrious king having said so, the ministers expressed their approbation. The king expressed his determination of performing a Snake-sacrifice.    (p.148)

 

The Lord of the earth, the best of the Kurus, king (Janamejaya) the son of Pariksit, then called his priest and Ritvijas.    2

 

And that accomplished speaker spoke on the accomplishment of his great task. (He said), “I must avenge on that wretch Taksaka.    3

 

Tell me what I must do. Do you know any act by which I can throw Taksaka with all his friends and relatives in the blazing fire? I want to burnthe wretch of a snake as he burnt mu father with his poison.    4

 

The Ritvijas said:

O king, there is a sacrifice advised by the celestials for you. It is known as the Snake-sacrifice and is spoken of in the Puranas.

 

Rtvija:

A ministering priest, or, according to some, the Rtvij who is also the Hota — the term that follows in the text — the priest who actually presents the oblation, or who invokes or summons the deities to the ceremony, accordingly as the word is derived from hu, to sacrifice, or hve, to call.

 

O king, you alone can accomplish it and no one else. The men, learned in the Puranas, have told us that there is such a sacrifice.

 

Sauti said:

0 excellent one, thus addressed, that royal sage thought Taksaka already thrown into the blazing fire and burnt to ashes.

 

The king then told these Brahmanas, learned in Mantras,

Janamejaya:

“I shall perform that sacrifice. Tell me the things that are necessary.

 

Sauti:

O best of Brahmanas, thereupon his wise Ritvijas, learned in the Sastras, measured, according to the ordinances, a piece of land for the sacrificial platform.

 

It was graced by the presence of holy Brahmanas; it was decked with much valuable wealth; it was full of wealth and paddy. On this sacrificial platform they according to rites installed the king in the Snake-sacrifice.

But before the commencement of the sacrifice happened.

 

An incident which foreboded a hindrance to it. For when the sacrificial platform was being built, a man, Suta by caste, well acquainted with the Puranas and learned in the art of masonry and of laying foundations, said,    (p.149)

 

The Suta:

The land in which the platform was made and the time when it was measured indicate that this sacrifice will not be completed. A Brahmana will be its cause.

 

Sauti:

Having heard this, the king, before he was installed in the sacrifice, ordered the gate keepers, saying,

Janamejaya:

“None must be allowed to enter here without my permission.”

 

 

Adhyaya  52

 

Sauti said:

The Snake-sacrifice then began in due form. The sacrificial priests, expert in their respective duties according to the ordinance, their bodies with black garments and their eyes red from the smoke, poured ghee in the blazing fire, uttering the Mantras.

 

Making the hearts of all the snakes tremble in fear, they began to pour ghee in the mouth of the Agni, uttering the names of the snakes.

 

Thereupon the snakes fell into the blazing fire one after another, each be-numbed and calling piteously to one another.

 

Attracted by the power of the mantras, the snake started to come and fall into the fire.

 

Breathing hard, swelling to enormous sizes, intwining one another with their heads and tails, they came in large numbers and fell into the blazing fire.

 

The white, the black, the blue, the old and the young, those measuring a crosa those measuring a Yojana and those measuring a Gokarna, all fell violently into that blazing fire uttering various cries.

 

Gokarṇa refers to the “distance between the stretched out thumb and little finger” and represents a type of measurement, as defined in the texts dealing with śilpa (arts and crafs), known as Silpasastras.

Besides the smaller units known as dehāṅgula there are other larger relative units of length, which are called prādeśa, tāla, vitasti and gokarṇa. The distance between the stretched out thumb and little finger is gokarṇa.

ShilpaSastra represents the ancient Indian science of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to VastuSastra (architecture), they often share the same literature.

 

Hundreds and thousands, tens of thousands and hundreds of thousands came be-numbed and perished on that occasion.

 

Amongst those that perished, there were some that were like the horses, some like the trunks of elephants and others with the huge bodies and strength of mad elephants.

 

The snakes of various colours and of virulent poison, of terrible look, like maces furnished with iron spikes, of enormous strength and of the greatest biting propensity, fell into the fire as the result of their mother’s curse.

 

 

Adhyaya  53

 

Saunaka said:

Who were the great Rishis that became the Ritvijas in the Snake-sacrifice of the wise king Janamejaya of the Pandava dynasty?      (p.153)

 

Who became the Sadasyas in that terrible Snake-sacrifice, so fearful to the snakes and so sorrowful to them?

 

O child, you should describe all this in detail, so that, O Sauti, we may know who were acquainted with the rituals of the Snake-sacrifice.

 

Sauti said:

I shall tell you the names of those wise men who became the Ritvijas and Sadasyas of the king.

 

Sauti now begins to give a long list of important sages and brahmanas. We do not give here the biography of all but you will find them in the course of the Maha-bharata.

 

The Brahmana, named Chanda Bhargava, born in the race of Cyavana, greatly illustrious and the foremost man amongst all the learned in the Vedas, became the Hota in that sacrifice.

 

Hota:

the priest who actually presents the oblation, or who invokes or summons the deities to the ceremony, accordingly as the word is derived from hu, to sacrifice, or hve, to call. 

 

This learned old Brahmana, Kautsa became the Udgata, Jaimini became the Brahma, Sranagarava and Pingala became the Adhvaryus.

 

Udgata, he who chants the Soma mantras.

 

Brahma is he who superintends the sacrifice.

 

Adhvaryu

The adhvaryu was in charge of the physical details of the sacrifice (in particular the adhvara, a term for the Somayajna). According to Monier-Williams, the adhvaryu “had to measure the ground, to build the altar, to prepare the sacrificial vessels, to fetch wood and water, to light the fire, to bring the animal and immolate it,” among other duties.[citation needed] Each action was accompanied by supplicative or benedictive formulas (yajus), drawn from the yajurveda. Over time, the role of the adhvaryu grew in importance, and many verses of the Rigveda were incorporated, either intact or adapted, into the texts of the yajurveda.

 

Vyasa with his sons and disciples, Uddalaka, Pramataka, Svetaketu, Pingala Asita, Devala, Narada, Parvata, Atreya, Kundajathara, Kalaghata, Vatsya, old Srutashrava, ever engaged in Japa and the study of the Vedas, Kohala, Devasannan, Maudgalya, Samasaurabha.

 

These and many others, who were vastly learned in the Vedas, became the Sadasyas in the sacrifice of the son of Pariksit.

 

When the Ritvijas began to offer ghee in the fire in that Snake-sacrifice, fearful snakes, striking fear into every creature, began to fall into its fire.

 

The fat and the marrow of the snakes, thus burnt in the sacrificial fire, flowed like rivers and the whole atmosphere was filled with an insufferable stench, owing to this continual burning of the snakes.

 

Incessant were the piteous cries of the snakes that fell into the fire and of those that were in the air about to fall into it.

 

In the meanwhile, as soon as Taksaka heard that Janamejaya had been installed in the sacrifice, he, the king of snakes, went to Indra.      (p.151)

 

That best of snakes told every thing to Indra and having acknowledged his fault, asked his protection in fear,

 

Indra, being much pleased, told him,

Indra:

“O Taksaka, O king of the snakes, you have nothing to fear here from the snake-sacrifice.

 

Brahma was pacified by me for your sake. Therefore, you have no fear. Drive away this fever of fear from your mind.

 

Sauti:

Thus being encouraged by him, the best of snakes, Taksaka, lived in Indra’s abode in joy and happiness.

 

Here did Vasuki become exceedingly sorry, seeing that the snakes were continually falling into the fire and that his race had been reduced to only a few. That best of the snakes were confounded with grief and thus spoke to his sister,

 

Vasuki:

“O amiable sister, my body is burning. I can no longer see the points of the heavens. I am about to fall owing to the loss of consciousness. My mind is whirling.

 

My sight is falling, my heart is trembling. Being be-numbed, I may fall into the blazing fire today.

 

This sacrifice of the son of Pariksit is begun for the extermination of our race. It is evident I also shall have (soon) to go to the land of the dead.

 

That time has come, O sister, for which I bestowed you on the Rishi Jaratkaru; O sister, protect us with all our race.

 

O best of the women of the snake race, Astika will put an end to this sacrifice which is being performed. Lord Brahma himself told me this in time gone by.

 

Therefore, O sister, ask your dear son, who is exceedingly learned in the Vedas and respected even by the old, to protect me and those dependent on me.

 

 

Adhyaya  54

 

Astika’s arrival at the sacrifice

 

Sauti said:

The snake-lady, Jaratkaru, then calling her son, told him what was spoken to her by Vasuki, the king of the Nagas.

 

Jaratkaru, the lady:

(She said) “O son, the time has come for the accomplishment of that object for which I was bestowed by my brother on your father. Therefore, do what is needful.”    (p.152)

 

Astika said:

For what object, O mother, were you bestowed by my uncle on my father? Tell me all, so that I may do what is proper.

 

Sauti said:

Jaratkaru, the sister of the snake-king, ever desirous to do good to her race and much moved by the general distress said,

 

Jaratkaru, the lady:

O son, the mother of all the snakes was Kadru. Hear, why she cursed her sons in anger.

 

Addressing her sons she said,

Kadru:

“As you have refused to change the colour of Uccaihsrava, the king of horses, thus making me a slave to Vinata according to the wager, the god of fire will consume you all in the sacrifice of Janamejaya. Thus being killed, you will go to the land of the dead.

 

Jaratkaru, the lady:

The Grandsire of all creatures approved her curse and when she was uttering it, he said, “Be it so.”

 

O child, Vasuki, having heard this curse and the words of the Grandsire, sought the protection of the celestials after the completion of the churning of the ocean.

 

The celestials, having their object gained, for they had obtained the excellent Amrita, came to the Grandsire, placing my brother at the head.

 

All the celestials, with the snake-king Vasuki, tried to induce the great Deity, born of the lotus, to grace in a way so that the curse might be made futile.

 

The great Deity born of the lotus is Brahma. In fact he was born from the lotus which sprung from the abdomen of Garbhodakasayi Visnu at the beginning of creation.

 

The Devas said:

0 lord, the king of the snakes, Vasuki, is sorry for his relatives. How may his mother’s curse be made futile?

 

Brahma said:

Jaratkaru will marry a wife named Jaratkaru. That Brahmana, who will be born of her, will save the snakes.

 

Jaratkaru, the lady, said :

The best of snakes, Vasuki, having heard this, O illustrious son, bestowed me on your noble father, long before the commencement of this sacrifice.

 

As the result of that marriage, you were born of me. That time has now come. You should now protect us from this danger.    (p.153)

 

You should protect my brother and myself from the fire, so that the object for which I was bestowed on your wise father, may not remain unfulfilled. O my son, what do you think proper now?

 

Sauti said:

Thus addressed, Astika said to his mother,

Astika:

“Yes, I will (save the snakes).”

Sauti:

He then addressed Vasuki, thereby infusing life unto him and said,

 

Astika:

“O Vasuki, the best of snakes, I shall protect you, I tell you truly that I shall relieve you from the curse.

 

O snake, be at your ease. There is no longer any fear. I shall try my utmost to do you good.

 

None can say that my words even in jest have ever been false, not to speak of my words on serious occasions. O uncle, going to that best of kings, Janamejaya, now installed in the sacrifice, I shall please him with words mixed with blessings, so that, O excellent one, that king will refrain from the sacrifice.

 

O king of the snakes, O high-minded one, believe all I say. Believe me, my resolve can never remain unfulfilled.

 

Vasuki said:

O Astika, being afflicted with my mother’s curse my head is whirling, my heart is breaking. I cannot see the points of the heavens.

 

We see here how powerful are the mantras pronounced by qualified Brahmanas.

 

Astika said:

0 best of snakes, you should not grieve any longer. I shall dispel your fear of the blazing fire.

 

I shall extinguish this (fire), this terrible punishment, blazing as the fire of the end of the Yuga. You should not entertain any fear any longer.

 

Sauti said:

In order to save the king of the snakes, the best of Brahmanas, Astika dispelling the terrible fever of Vasuki’s heart and taking it as it were upon himself, went with speed to the sacrifice of Janamejaya which was adorned with all merits.

 

Having gone there, Astika saw the excellent Yajna place, full of numerous Sadasyas, as effulgent as the sun or Agni.     (p.154)

 

But the best of Brahmanas (Astika) was denied admittance by the door-keepers; and the mighty ascetic, wishing to enter, pleased them.

 

Astika by praised the sacrifice and everyone involved. Therefore the guardian let him in.

 

Thus having entered the excellent sacrificial place, that best of Brahmanas, the foremost of all virtuous men, began to adore the king of illustrious deeds, the Ritvijas, the Sadasyas and the sacred fire.

 

 

Adhyaya  55

 

Astika praises the sacrifice

 

Astika said:

O son of Pariksit, O best of the Bharata race, Soma, Varuna and Prajapati performed sacrifices at Prayaga in the days of yore, but your sacrifice, is in no way inferior to them. Blessing be upon those who are dear to us!

 

Soma:

Soma (or Candra) was born to Atri by Anasuya. There are many interesting stories about Candra.

For more information visit the Vedic Public Library.

 

O son of Pariksit, O best of the Bharata race, Indra performed one hundred sacrifices, but your sacrifices, is fully equal to his sacrifice. Blessings be upon those who are dear to us!

 

O son of Pariksit, O best of the Bharata race, your this sacrifice is like the sacrifices of Yama, Harimedha and king Rantideva. Blessings be upon those who are dear to us!

 

Harimedha:

A saintly King of ancient days. He once conducted a yajna and a daughter called Dhvajavati was born to him. She lived in the western regions.

(Maha-bharata Udyoga Parva, Chapter 110, Verse 13)

 

Rantideva:

One of the most famous kings of Puranic literature. He remained famous for his kindness and charity.

For more information visit the Vedic Public Library.

 

O son of Pariksit, O best of the Bharata race, your sacrifice is like the sacrifices of Gaya, king Sasabindu and king Vaisravana. Blessings be upon those who are dear to us

 

We will have opportunities to talk about these famous and virtuous kings.

 

O son of Pariksit, O best of the Bharata race, your this sacrifice is like the sacrifices of Nriga, Ajamidha and the son of Dasaratha. Blessings be upon those who are dear to us!

 

The son of Dasaratha is Lord Ramacandra.

 

O son of Pariksit, O best of the Bharata race, your this sacrifice is like the sacrifice of king Yudhishthira, the son of a deity and a descendant of Ajamidha race, famous even in heavens. Blessings upon those who are dear to us!

 

O son of Pariksit, O best of the Bharata race, your this sacrifice is like the sacrifice of Krishna Dvaipayana, the son of Satyavati, in which he himself acted as the chief priest. Blessings be upon those who are dear to us!     (p.155)

 

These (learned men), that are sitting here, are as effulgent as the sun and they make your this sacrifice like the sacrifice of the slayer of Vritra (Indra). There is nothing for them to know and gifts made to them become inexhaustible.

 

There is not a Ritvija in all the worlds equal to your Ritvija Dvaipayana. His disciples, becoming Ritvijas, competent in their duties, travel over the earth.

 

The noble bearer of libations, Vibhavasu and Chitrabhanu, having gold for his vital seed and black smokes on its way, carries these your libations of ghee to the celestial.

 

Vibhavasu is another name for Agni, the god of fire.

Citrabhanu is Surya, the Sungod.

 

There is no other king in this world equal to you in protecting his subjects. I am well pleased with your courage. You are either Varuna, Yama or Dharmaraja.

 

You are protector of all creatures in this world, like Indra himself, thunderbolt in hand. There is no man in this world so great as you. There is no king who is your equal in sacrifices.

 

You are like Khatvanga, Nabhaga and Dilipa. You are like Yayati and Mandhata in prowess. You are equal to the sun in splendour. O royal sage of excellent vows, you are like Bhishma.

 

The story of Maharaja Khatvanga is told in the Visnu Purana 4.4. However we find the story of this important King later in the Maha-bharata.

 

You are like Valmiki of power concealed. Like Vasistha you have controlled your anger. Your sovereignty is like that of Indra and your splendour is like that of Narayana.

 

You are learned in the administration of

justice like Yama and you are adorned with all qualifications like Krishna. You are the home of the wealth that belongs to the Vasus, you are the main-spring of all sacrifices.

 

You are equal to Dambhodbhava in strength, you are learned both, in Sastras and arms like Parshurama. You are equal to Aurva and Trita in strength. You inspire terror with your looks like Bhagiratha.

 

Sauti said:

Having thus adored them, Astika gratified and pleased them all, the king, the Sadasyas, the Ritvijas and the sacrificial fire. And king Janamejaya, seeing the signs and indications manifested on all sides, addressed them thus.    (p.156)

 

 

Adhyaya  56

 

Boon for Astika by the king

 

Janamejaya said:

Though this Rishi is but a boy, he speaks like a wise old man. He is not a boy; I think he is wise and old. I wish to bestow on him a boon. Therefore, O Brahmanas, give me necessary permission.     (p.156)

 

The Sadasyas said:

A Brahmana, though he may be a boy, deserves the respect of kings, more so if he is learned. This boy deserves to have his all desires fulfilled, but not before Taksaka is here with all speed.

 

The Brahmanas who directed the sacrifice had the feeling that this young man was hiding a hidden reason and so they advised Janamejaya not to give him any gifts before killing Taksaka, which was the main reason for the Sarpa Satra.

 

Sauti said:

The king, being willing to grant a boon to the Brahmana boy, said,

Janamejaya:

“Ask from me a boon.”

 

It is never a good idea not to listen to the Brahmanas seriously. There are many such cases in the Vedic literature. Janamejaya was falling into a trap.

 

Sauti:

The Hota, being rather displeased at this, said,

The Hota:

Taksaka has not as yet come to this sacrifice.

 

Janamejaya said:

Try your best to bring this my sacrifice to a successfill completion; exert your might, so that Taksaka may come here without further delay. He is my enemy.

 

He thus wanted to give a gift to the Brahmana but at the same time to kill Taksaka.

 

The Ritvijas said :

O king, Taksaka is now living in fear in the abode of Indra. The Sastra declares this to us and the Fire also says it.

 

Sauti said:

The illustrious Suta, Lohitaksa, well- versed in the Puranas, had also said this before. Asked by the king again on this occasion, he told him what he said before.

 

Lohitaksa (Lohitaksya):

He was one fo the Ritvik in the Sarpasatra of Janamejaya. It was this sage who prophesied through a brahmin that the Sarpasatra would never be complete.

 

Lohitaksa:

 “O king, what the Brahmanas have said is true. Knowing as I do the Puranas, I say, O king, Indra has granted him a boon, saying,

Indra:

‘Live here in concealment and fire will not be able to burn you.”      (p.157)

 

So Indra blessed Taksaka to not be burnt by fire.

 

Sauti:

Having heard this, the king, installed in the sacrifice, became very sorry and urged the Hota to do his duty. He too, with Mantras, began to pour the ghee into the fire. Thereupon Indra himself came to the place.

 

The illustrious god came on his car, adored and worshipped by all the celestial standing around his chariot and entertained by masses of clouds, celestial singers and various classes of celestial dancing girls.

 

Taksaka was clinging to Indra. As a consequence the Mantras attracted Indra himself towards the sacrificial fire.

 

The snake (Taksaka), however, kept himself hidden within the garments of Indra. Thereupon the king, being desirous of the destruction of Taksaka, spoke to his Mantra-knowing Brahmanas thus,

 

Janamejaya said:

0 Brahmanas, if Taksaka be in the abode of Indra, throw him into the fire with Indra also.

 

Sauti said:

Thus urged by king Janamejaya, the Hota again and again poured libations into the fire, calling the snake.

 

The Brahmanas were reciting mantras specifying the name of Taksaka. He was hiding within the garments of Indra but stille the power of the mantras were attracting him towards the fire.

 

As the libations were continually poured into the fire, Taksaka with Indra, anxious and afflicted, became visible in a moment in the sky.

 

Having seen that sacrifice, Indra was filled with fear and casting off Taksaka, he hastened back to his own abode.

 

Indra realized that if he was still protecting Taksaka he would be burned by the sacrifice. So he decided to abandon his friend to his fate.

 

On the departure of Indra, the king of snakes, Taksaka, insensible with fear, was brought near the sacrificial fire by virtue of the Mantras.

 

The Ritvijas said:

16. O king of kings, O Lord, this act of yours is being properly performed. It is now proper for you to grant a boon to this best of Brahmanas, Astika.

 

Janamejaya said:

17. O immeasurable one, you are of such child-like and handsome features, that I desire to bestow upon you a worthy boon. Therefore, ask that which you desire in your heart to possess. I promise you. I will grant it if it be even ungrantable.

 

The Ritvijas said:

18. O king, behold, Taksaka has come under your control. His terrible cries and loud roars are heard. (p.158)

 

19. The snake has been forsaken by the wielder of thunder-bolt (Indra), his body has been disabled by our Mantras. (Behold), he is falling from the heavens, (behold) the king of snakes, deprived of his consciousness, comes rolling in the sky breathing loudly.

 

Sauti said:

20. When the king of snakes, Taksaka, was at the point of falling into the sacrificial fire, within that very short moment, Astika spoke thus,

 

Astika said:

21. O Janamejaya, if you will at all to grant me a boon, let your this sacrifice be stopped and let no more snakes fall into the fire.

 

Sauti said :

22. O Brahmana, the son of Pariksit, having been thus addressed, became exceedingly sorry and spoke to Astika thus,

 

Janamejaya said:

23. O illustrious man, I shall give you gold, silver, kine, or whatever else you desire to possess. But let not my this sacrifice be stopped.

 

Astika said:

24. O king, I do not ask from you gold, silver or kine. Let your this sacrifice be stopped, so that my maternal relatives are saved.

 

25. Thus addressed by Astika, the son of Pariksit (Janamejaya,) again and again said to that best of speakers, Astika,

 

26. “O best of the best Brahmanas, O blessed one, O illustrious man, ask some other boon.” But, O descendant of the Bhrigu race, he did not ask any other boon.

 

27. Thereupon, all the Sadasyas, learned in the Vedas, told the king in one voice, in the Vedas, told the king in one voice, “Let the Brahmana receive the boon (asked by him.”)

 

 

Adhyaya  57

 

Narration of the names of snakes

 

Saunaka said:

O son of Suta, I desire to hear the names of those snakes, that fell into the fire of the Snake-sacrifice.     (p.159)

 

Sauti said:

O best of the twice-born, they were many thousands, tens of thousands and millions and billions; so great was their number that I am unable even to count them.

 

As far as I remember, hear, I shall mention the names of the principal snakes that fell into the fire.

 

Hear first the names of the chief ones of Vasuki’s family, they were of colour, blue, red and white; they were of terrible forms, huge bodies and dreadfully poisonous.

 

Helpless and miserable, affected with their mother’s curse, they all fell into that sacrificial fire as libations of ghee. (They were)

Kotisa, Manasa, Puma, Sala, Paia, Halimaka, Pichchhala, Kaunapa, Chakra, Kalavega, Prakalana, Hiranyabahu, Sarana Kaksaka and Kaladantaka.

 

These are the snakes, born of Vasuki, that fell into the fire. O Brahmana, numerous other fearful and powerful snakes, born in the family of Taksaka, were burnt in the blazing fire. Hear, I shall mention their names now.

 

Puchchhandaka, Mandalaka, Pindasektta, Rabhenaka, Uchchhikha, Sarabha, Bhangas, Bilvatejas, Virohana, Sili, Salakara, Mooka, Sukumara, Pravepana, Mudgara, Sisuroman, Suroman and Mahahanu.

 

These snakes, born of Taksaka, fell into the fire: Paravata, Pariyata, Pandara, Harina, Krisa, Vihanga, Sharabha, Meda, Pramoda, Sanhatapan these, born in the family of Airvata, fell into the fire.

 

Now hear, O best of Brahmanas, the names of the snakes born in the family of Kauravya, that I mention.

Eraka, Kundala Veni, Veniskandha, Kumaraka, Bahuka, Shringavera, Dhurtaka, Pratara and Ataka, these, born in the Kauravya family, fell into the fire.

 

Now hear, O Brahmana, I mention those born in the family of Dhritarashtra, they were all exceedingly powerful, as swift as the wind and full of virulent poison.

 

Shankukama, Pitharaka, Kuthara Mukha, Sechaka, Pumangada, Pumamukha, Prahasa, Shakuni, Dari, Amahatha, Kamathaka, Sushena, Manasa, Avyaya, Bhairava, Mundavedanga, Pishanga, Udraparaka, Rishabha, Vegavana Naga, Pindaraka, Mahahanu, Rakttanga, Sarvasaranga, Samridha, Pata, Vasaka, Varahaka, Viranaka, Suchitra, Chitravegika, Parashara, Tarunka, Mani, Skandha and Aruni.   (p.160)

 

0 Brahmana, thus have I recited the names of the chief snakes, all famous for their great deeds. I have not been able to mention all, their number being countless.

 

I am unable to mention the names of the sons of these and again the sons of their sons that fell into the blazing fire. They are countless.

 

Some of them had three heads, some seven and some ten. They had poison like the fire at the end of the Yuga and they were all terrible in appearance.

They had huge bodies and great speed, they were as tall as mountain peaks. Some of them were as long as a Yama, some a Yojana and some two Yojanas.

 

They were capable of assuming any form at will and of mustering any strength at will, they had the poison like the blazing fire, (such were the snakes that) that were burnt in the great sacrifice, affected by Brahma’s punishment.

 

 

Adhyaya  58

 

End of the Snake-sacrifice

 

Sauti said:

Now hear, (I shall mention) another wonderful incident in connection with Astika. When the son of Pariksit, Janamejaya, was about to grant the boon.

 

The snake, (Taksaka) though thrown off form Indra’s hands, remained in the air without falling. Thereupon, king Janamejaya became thoughtful

 

For Taksaka, though benumbed with fear, did not at once fall into the fire, although libations were poured into the blazing sacrificial fire in his name and in the proper form.

 

Saunaka said:

O Suta, were not the Mantras of those wise Brahmanas propitious? Why did not Taksaka fall into the fire?”

 

Sauti said :

Astika had said thrice, “Stay, stay, stay,” to the unconscious Taksaka, the best of snakes, when he was cast off from Indra’s hands.

 

Astika pronounced the twince word ”tistha” and Taksaka stayed in the sky without falling.

 

And afflicted with grief he remained in the sky like a person who hang between the heaven and the earth.

 

Being again and again urged by his Sadasyas, the king said,

Janamejaya:

Let it be done as asked by Astika.

 

Realizing the power of Astika, Janamejaya did not want to compete or challenge him, so he accepted the will of the Brahmana

 

Let the sacrifice be stopped, let the snakes be saved, let this Astika be gratified and let the words of the Suta be true.

 

When the boon was granted to Astika, loud acclamation of joy rose into the sky and the sacrifice of the son of Pariksit, the king of the Pandavas dynasty, came to an end. And king Janamejaya of the Bharata race was much pleased with himself.

 

The king bestowed money by hundreds and thousands on the Ritvijas and Sadasyas and on all that were present there.

 

And he bestowed much wealth on Suta Lohitaksa, who was learned in the science of masonry and foundations and who had said at the very commencement of the Snake-sacrifice that a Brahmana would be the cause of its interruption. He gave him wealth and various things, food and wearing apparel.

 

The king of immeasurable kindness was thus much pleased and he concluded the sacrifice according to the rites of the ordinance.

 

He sent back home in much joy the wise Astika, whom he treated with every respect. He too was exceedingly pleased, because his object was attained.

 

The king said to him,

Janamejaya:

“You must come again to become a Sadasya in my great Horse-sacrifice.”

 

And Astika replied,

“ Yes.”

Sauti:

He then returned home in great joy, having achieved his great object, by pleasing the king.

 

Having returned in great joy to his uncle and mother, he touched their feet and told them all that had happened.

 

Having heard all he said, those snakes, that assembled there, were much delighted and their fear was dispelled. They were greatly pleased with Astika and insisted him to ask a boon.    (p.162)

 

They all again and again asked him,

The snakes:

“O learned one, what good can we do to you? We are exceedingly pleased with you, for we have been all saved by you. O child, what can we do for you?

 

Astika said:

Let those Brahmans and other men, who will cheerfully and with attention read morning and evening this sacred account of my this act have no fear from you.

 

Those who read this story of Astika will be freed from attacks of snakes.

 

They said in joy,

“O nephew, as regards the boon asked by you, let it be exactly as you say. O nephew, we shall all cheerfully do what you ask us to do.

 

Those that will recall to their minds, Asita, Artiman and Sunitha, in the day or in the night, will have no fear from snakes.

 

Artiman and Sunitha are mantra, the recitation of which will keep away serpents.

 

He will have no fear from snakes, who will say, Astika, the son of Jaratkaru, born of Jaratkaru, Astika who saved the snakes from the Snakes-sacrifice. I recall him to my mind.

Therefore, O illustrious snakes, you should not bite me.

 

O blessed snake, go away, go away, O snake of virulent poison. Remember the words of Astika spoken after the Snake-sacrifice of Janamejaya.

 

Having heard the words of Astika mentioned, the snake, that will not cease to bite, will have his hood divided into one hundred-fold like the fruit of Sisama tree.”

 

A sisama tree is a large, crooked tree with long, leathery leaves and whitish or pink flowers.

 

Sauti said:

Thus addressed by the chief snakes, that best of Brahmanas, (Astika), was very much pleased and the illustrious then thought of going away.

 

That virtuous and the best of the twice born, having thus saved the snakes from the Snake-sacrifice, died at the proper time, leaving sons and grandsons behind him.

 

Thus have I narrated to you the history of Astika exactly as it happened, a history, which if narrated, dispels all fear of snakes.

 

O Brahmana, O best of the Bhrigu-race, as your ancestor Pramati had gladly narrated it to his enquiring son Ruru,

 

And as I heard it (from my father), I have narrated this blessed history of the learned Astika from the beginning (to the end).

 

O Brahman, O chastiser of foes, now you have heard this sacred history of Astika, a history which increases virtue and which you asked me to narrate after hearing the story of the Dundubha, let now your great curiosity be satisfied.

 

 

Thus ends the Astika Parva of the Adi Parva of the wonderful Maha-bharata

 

 

 

 

 

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