Maha-bharata

 

 

 

 

ADI PARVA

 

 

 

 

Notice:

This our edition of Krishna Dvaipayana Vyasa’s Maha-bharata will never end. There will always be improvements in the Sanskrit tradition and more and more detailed explanations.

Moreover you will find more information and updates on each character, place or philosophical concept in our Library www.isvara.org.

 

 

 

 

Pauloma Parva

 

 

Adhyaya 4

 

 

Waiting for Saunaka Rishi

 

Lomaharsana’s son Ugrasrava Sauti, well-read in the Puranas, being present at the twelve years’ sacrifice of Kulapati Saunaka in the forest of Naimisa, stood before the Rishis in attendance.     1.   (p.62)

 

Having read the Puranas with great pains he was very learned in them. Now with joined hands he addressed them thus,

Sauti

“What, Reverend Sirs, do you wish to hear? What am I to relate?”

 

The Rishis replied,

“O son of Lomaharsana, we shall ask you and you will relate to us, who are anxious to hear, some excellent stories.

 

But noble Kulapati Saunaka is now engaged in the room of the holy fire.

 

He knows the divine stories relating to the Devas and Asuras. He also knows the stories relating to men, Nagas and Gandharvas.

 

O Sauti, that Kulapati Brahmana is the chief in this sacrifice; he is able, faithful to his vows, wise and a master of the Sastras and Aranyakas.

 

He is truthful, a lover of peace, a Rishi of hard austerities and an observer of the ordained penances. He is respected by all of us and we should, therefore, wait for him.

 

When he will sit on the highly honoured seat for the preceptor, you will reply to what best of the twice bom will ask you.

 

Sauti said :

So be it. When the noble Rishi will be seated, I shall relate sacred stories relating to variety of subjects as I shall be asked by him.

 

That best of Vipra after having performed all his Prayers to Devas and the Pitris by offering water, came back to the place of sacrifice where Sauti was seated before the assembly of Rishis of rigid vows.

 

That best of Vipra

The Sanskrit text says “viprarsabha”. Literally #risabha means bull. It is an epithet to name a particularly powerful or important person

 

Vipra:

Prabhupāda: No. A vipra, because he is studying… Vipra means one who is engaged in the studies of Vedas. That is… Veda-pathād bhaved vipraḥ. So if he is studying Vedas, then must be qualified with all the good qualities. Because just like Bhagavad-gītā, it is said that “These are the good qualities.” So study means to accept the instruction. Study does not mean simply to become a book… No. Study means to apply practically in life what you learn from the Vedas. So if anyone is seriously studying, then naturally he is qualified with all the good qualities. Yes. No. You can say.

(Srila Prabhupada, lecture on Srimad-Bhagavatam 7.9.10 — Montreal, July 10, 1968)

 

#Vipra means a learned brāhmaṇa. Veda-pāṭhād bhaved vipraḥ. One who has learned, studied all the Vedic literatures and has acquired knowledge, he is called vipra. So simply studying Vedic literature will not do. Brahma jānātīti brāhmaṇaḥ. He must realize what is Brahman. Then he becomes brāhmaṇa. #Brāhmaṇa is a qualification. It is not by birth.

(Srila Prabhupada lecture on Bhagavad-gita 13.3 — Bombay, September 26, 1973)

 

When Saunaka was seated in the midst of Ritviks and Sadasyas (members) who also had come to their places, Sauti spoke as follows.     12  (p.63)

 

#Saunaka Rishi

Da fare

Genealogy 1: Brahma – Bhrigu – Cyavana, Ruru, Sunaka, Saunaka.

(Maha-bharata Adi Parva)

 

Genealogy: Dharmavrddha – Gunahotra – Gritsamada – Sunaka – Saunaka.

(Vayu Purana, 92, 26) .

In some parts he is also called Gritsamada, the same name as his grandfather.

Saunahotra, the son of the sage Sunahotra, once performed a yaga. Indra attended that gaga. At that time Saunahotra rescued Indra from an attack of the Asuras. Indra who was pleased. at this, blessed Saunahotra that he would be born in his next birth in the Bhrgu family under the name “Saunaka”.

It’s an important sage and author of many important works.

 

#Gritsamada

One of the sages of the heavenly kingdom. He was a close friend of Indra, the King of heaven, and was as great as Brhaspati. He used to visit the royal assembly of Maharaja Yudhisthira, and he also visited the place where Bhismadeva breathed his last. Sometimes he explained the glories of Lord Siva before Maharaja Yudhisthira. He was the son of Vitahavya, and he resembled in features the body of Indra. Sometimes the enemies of Indra mistook him to be Indra and arrested him. He was a great scholar of the Rg-veda, and thus he was highly respected by the brahmana community. He lived a life of celibacy and was powerful in every respect.

(Srimad-Bhagavatam 1.9.6-7, purport)

 

A celebrated sage. He was the son of a sage called Vitahavya. Grtsamada was equal to Brhaspati and a great friend of Indra. Once this sage lectured to Yudhisthira on the glory of Siva. Many have mistaken Grtsamada for Indra. Once the asuras bound him by ropes mistaking him for Indra. He had a son named Kuceta. (For more details see under Vasistha)

Maha-bharata Anusasana Parva Chapters 18 and 30.

 

 

 

 

Thus ends the Pauloma Parva Adhyaya 4 of the Adi Parva of the wonderful Maha-bharata

 

 

 

 

 

Adhyaya 5

 

Dialogue between Puloma and Agni

 

Saunaka said :

Your father read the whole of the Puranas in the days of yore. O son of Lomaharsana, have you also made them your study?       (p.63)

 

Saunaka asked Sauti the most logical question: are you knowledgeable enough to tell us puranic stories? The questions they were going to ask would be impossibile for ignorant men to answer.

 

There are in the Puranas interesting stories and the history of the first generations of the wise men. We have heard them all recited by your father.

 

I am desirous of hearing the history of the Bhrigu race. Tell us that history. We are all attention to listen to you.

 

These histoties were of spiritual nature, otherwise Saunaka and all other sages would not be interested in hearing them.

 

Sauti said:

That which was formerly studied by the noble Brahmanas, which was studied and narrated by Vaisampayana and others.

 

Which was also studied by my father, has been acquired by me.

Hear with all attention, O descendant of the Bhrigu race, the history of your race, respected by Indra and all the celestials, all the Rishis and the Marutas.

In this great race the great and blessed Rishi Bhrigu was born.

 

Here Sauti answers to the first question and stetes that he studied under his father Lomaharsana. Therefore he was qualifies.

 

I shall properly relate, O great Rishi, the history of this race, as it is in the Puranas.

We are told that great Bhrigu was begotten by self-existing Brahma from the fire at Varuna’s sacrifice.

Bhrigu had a beloved son, named Cyavana.

 

Bhrigu

You find many information about Bhrigu Muni in the Vedic Public Library

 

Cyavana had a virtuous son, named Pramati. He had a son, named Ruru by Ghritachi.

 

Cyavana means moving, active

According to an account found in the Mahabharata (Adi Parva, Ch.5-6), when Bhrigu’s wife Puloma was pregnant, a Raksasa fell in love with her and carried her off. Puloma’s child slipped from her womb, called a ‘chyut’ child in Sanskrit, (early delivery) and thus received his name Cyavana.

 

Ghritaci

She was an exceptionally beautiful apsara woman, and she revelled in disturbing the peace of the sages and becoming mother of children by them. Ghrtaci, who succeeded in breaking the penance of the sages like Kusanabha, Vyasa and Bharadvaja occupied a very prominent position among apsara women.

 

Ruru had a son by his wife Pramadvara. O Saunaka, he was your grandfather; he was very virtuous and greatly learned in the Vedas.

 

Pramadvara

1) Birth. Pramadvara was the daughter of the nymph Menaka born of the Gandharva Visvavasu. As soon as the child was born, Menaka threw the child into the forest and left for Devalpka.

Sthulakesa, a sage who was engaged in penance in that forest in a hermitage heard the cry of a child and came out of his asrama. On seeing a new-born child lying unclaimed and uncared for, he took the child to his asrama and named her Pramadvara and brought her up. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara.

She grew into a charming maiden and one day Prince Ruru coming that way while hunting saw her and fell in love with her. The sage was pleased to give her in marriage to the King and so fixed the date of marriage.

 

The day previous to her marriage she trampled over a poisonous snake while walking in the forest with her companions and immediately she fell dead by the bite of the serpent. Ruru’s grief was uncontrollable. He wept bitterly crying aloud “If I have from my very birth with great devotion taken vows, let Pramadvara rise up alive.” Then a devaduta (messenger from god) appeared before h:m and said that all his wails were of no avail since it was only in the order of things that one whose ayus (period of life on earth) was over should die. Ruru then enquired of him a way of escape from this inevitable calamity and then the devaduta said that if Ruru was prepared to surrender half of his ayus in favour of Pramadvara she would come back to life. Ruru agreed, and they went to Dharmaraja (god of Death) and told him of his wish. Dharmaraja brought back Pramadvara to life and she stood before Ruru as if just woken up from sleep. Their marriage was duly conducted. (Chapters 8 and 9, Adi Parva).

 

He was devoted to asceticism, had great repute, was learned in the Sruti, truthful, virtuous, well-regulated in his meals and was the most eminent amongst the learned in the Vedas.

 

Saunaka said :

O Son of Suta, why was the illustrious son of Bhrigu named Cyavana? I ask you, tell me all about it.

 

Sauti replied :

Bhrigu had a very beloved wife who became quick with child by him.

 

His wife’s name was named Pauloma, or Puloma.

 

When the virtuous and chaste Pauloma was in that condition, one day the greatly famous and virtuous Bhrigu, leaving her at home, went to perform his ablutions. And it was then that a Raksasa, named Puloma, came to the Rishi’s hermitage.

 

The Raksasa had her same name but at masculine gender.

 

A demon. This asura belongs to the asura race born to Kasyapa of Diti. This asura fell in love with Pulomi, wife of the sage Bhrgu.

(See under Cyavana).

 

 

 

Sacidevi, wife of Indra, was the daughter of Puloma.

(Chapter 19, Agni Purana).

 

 

 

 

He, having entered into the hermitage, saw the irreproachable wife of Bhrigu. Seeing her he was filled with lust and lost his reason.

 

Seeing that a guest had come, beautiful Puloma, entertained him with roots and fruits of the wood.

 

O Rishi, the Raksasa, having seen her, burnt in lust. He was very much delighted and he determined to carry away the irreproachable lady.

 

He said,

“My desire is fulfilled.”

 

Sauti

So saying he seized that beautiful lady and carried her away. And in fact that lady of captivating smiles, was formerly betrothed to the Raksasa by her father.

 

But he afterwards gave her away to the Rishi Bhrigu in due rites. Since then, O descendant of the Bhrigu race, this wound rankled deep in the heart of the Raksasa.

 

He thought this was a very good opportunity to carry the lady away. Then he entered into the room of the holy fire where it was brightly burning.

 

The Raksasa Puloma

The Raksasa asked the burning fire,

“O Agni! tell me whose rightful wife this lady is.

 

Agni (Agnideva)

Genealogy.

Agni was descended from Visnu in this order:

Visnu – Brahma – Angiras – Brhaspati – Agni.

Birth.

His birth according to Bhagavata and Mahabharata.

Angiras is one of the six mind-born sons of Brahma.

Angiras married Sraddha and got four daughters and two sons.

Brhaspati was one of the sons and Utatthya was the other.

The daughters were Sinivali, Kuhu, Raka and Anumati. (There is a mention of a third son named Samvarta in the Bhagavata)

Brhaspati married Candramasi and got six divine sons. Of these Samyu, the eldest, married Satya and Agni was born to Samyu of Satya.

(Slokas 1 to 4, Chapter 219, Aranya Kanda of Malayalam Mahabharata).

 

Agni – One of the Asta-dik-palakas.

(Asta=eight, dik=zone, palaka=guardian).

 

The Devi Bhagavata states in its eighth chapter that Agni is one of the eight guards posted at the eight different zones to protect the universe.

Indra guards the east; Agni, the southeast; Yama the south; Nirrti, the south-west; Varuna, the west; Vayu, the north-west; Kubera, the North and Siva, the north-east. The place where Agni sits on guard is known as tejovati.

 

You, O Agni, is the mouth of celestials, tell me, I ask you. This beautiful lady was formerly betrothed to me;

 

But her vile father subsequently gave her to Bhrigu. Tell me if she can be truly called the wife of Bhrigu.

 

As I have found her alone in the hermitage, I am determined to carry her away by force. My heart bums with rage when I think that Bhrigu has obtained this beautiful woman who was betrothed to me.

 

Sauti

Thus did the Raksasa ask the flaming fire again and again, whether the lady was Bhrigu’s wife.

 

The Raksasa Puloma

“O Agni, you always dwell in every creature as the witness of their piety and impiety. Answer my question truthfully.

 

Bhrigu has appropriated her who was chosen by me as my wife. Tell me truly therefore, whether she is not truly my wife by first choice.

 

Hearing from you whether she is Bhrigu’s wife or not, I shall carry her away from the hermitage even in your presence. Therefore, answer me truthfully.”

 

Sauti said :

Having heard his words, the seven flamed Deity felt himself very much in difficulty. He was afraid to tell an untruth and was equally afraid of Bhrigu’s curse. He at last slowly said.

 

Saptajihva, the names of the seven flames (or tongues) of Agni are: kālī, karālī, manojavā, sulohita, sudhāmravarṇā, sphuliṅginī and visvarucī

(Mundaka Upanishad 2.4)

 

Agni said :

“O Raksasa, it is true that this Puloma was first betrothed to you, but she was not taken by you with (the necessary) holy rites and invocations.

 

And her father gave this famous Puloma to Bhrigu in gift. He did not give her to you.

 

O Raksasa, she was duly taken by Bhrigu as his wife in my presence with all the Vedic rites.

 

This is she, I cannot tell a falsehood. 0 best of Raksasa, falsehood is never respected in this world.       (p.65)

 

 

Adhyaya 6

 

 

Bhrigu curses Agni

 

 

Sauti said:

O Brahmana, having heard these words of Agni, the Raksasa assumed the form of a boar and carried her away as fast as the wind or the mind.   (p.65)

 

The child of Bhrigu, who was in her womb, was very much enraged at this violence and he dropped down from his mother’s womb, For this reason he got the name as Cyavana.

 

On seeing that the child had dropped from her mother’s womb as shining as the sun, he quitted the grasp of the lady. But he fell down and was burnt to ashes.

 

The Raksasa was surprised by the light coming from the child. Immediately died because of Cyavana’s rage.

 

O descendant of Bhrigu, the beautiful Puloma, being afflicted with grief, took up her child Cyavana and walked away.

 

The Grandfather of all beings, Brahma himself saw the faultless wife of Bhrigu weeping with eyes full of tears.

 

The Grandfather of all beings, noble Brahma consoled his own daughter-in-law (Puloma) and a great river was formed from the tears that fell from her eyes.

 

The river followed the foot-steps of the wife of the great Rishi Bhrigu; and the Grandfather of the worlds seeing, it follow the path of his son’s wife, named it himself. He called it Vadhusara and it passed by the hermitage of Cyavana.

 

Vadhusara:

Because of a bath taken in this river, the body of Parasurama shone with radiance.
(Maha-bharata, Vana Parva, Chapter 99, Verse 68).

 

In this way was bom Cyavana, the son of Bhrigu of great power. And Bhrigu saw his son Cyavana and his beautiful mother. He asked his wife Puloma in a rage.

 

Bhrigu said :

Who made you known to the Raksasa resolved to carry you away? O lady of captivating smiles, he could not (himself) know you to be my wife.

 

Tell me who it was that told the Raksasa of you, so that I may curse him from anger. Who is that one who is not afraid of my curse? By whom was this offence done?

 

Puloma said :

0 Lord, I was made known to the Raksasa by Agni. He carried me away who was weeping like the Kurari.

 

I was rescued only by the extraordinary brightness of your son. The Raksasa quitted his grasp and falling to the ground, was turned into ashes.

 

Sauti said :

Having heard this from Puloma Bhrigu became exceedingly angry and out of anger he cursed Agni, saying,

Bhrigu

“Be an all devouring (element).”

 

Sarvabhakse bhavisyasi. Agni, the sacred fire, has been cursed to eat all things, and not only the pure offering of the sacrifices.

 

 

Adhyaya 7

 

Agni freed from curse

 

Thus being cursed by Bhrigu. Agni said in anger,

Agni

“What do you mean, Brahmana, by this rashness that you have shown towards me.”     (p.66)

 

What transgression is committed by me, who tried to do justice and to speak the truth impartially? Being asked, I told the truth.   (p.67)

 

A witness, who being asked about a thing which he knows, says something else than what it is, ruins his ancestors and descendants, both to the seventh generations.

 

He, who, knowing a thing full well, does not disclose what he knows when asked is undoubtedly tainted with sin.

 

I can also curse you, but Brahmanas are held in respect by me. Although, O Brahmana, these are known to you, I shall yet speak them to you. Please understand.

 

Agni wants to clarify who he really is.

 

Having multiplied myself by Yoga power, I am present in many forms. (I am present) in the Agnihotra, Satras, rituals and in other sacrifices.

 

The Devas and Pitris are satisfied from the ghee that is offered in my flame, according to the ordinances of the Vedas.

 

The waters are all the Devas. Waters are the Pitris. The Devas have equal rights with the Pitris to perform the sacrifices, called Darsha and Paurnamasa. Darsha and Paumamasa yajnas are performed for both Devas and Pitris.

 

Darsa and Paurnamasa are sacrifices done on the new-moon day and full moon days.

 

Therefore the Devas are the Pitris and the Pitris are the Devas. They are worshipped as identical beings and they are also separately worshipped at Parvas.

 

Parvas, changes of the moon.

 

The Devas and the Pitris eat what is offered unto me. I am therefore, called the mouth of the Devas and the Pitris.

 

At the new-moon the Pitris and at the full-moon the Devas are fed through my mouth with the oblations are offered unto me. Being their mouths, how can I be the eater of all things?’

 

Sauti said :

After reflecting for some time, Agni withdrew himself from all places in the world, (he withdrew himself) from the Agnihotra of the twice-born, yajnas, satras and from other ceremonies.

 

Without the fire being deprived of Oms and Vasats, of Svadhas and Svahas, all creatures became very much distressed.

 

Vasat

Vaṣaṭ (वषट्).—ind. An exclamation used on making an oblation to a deity, (with dat. of the deity); इन्द्रायवषट्, पूष्णे वषट् (indrāya vaṣaṭ, pūṣṇe vaṣaṭ) &c.

 

Svadha

Svadhā (स्वधा) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of every drop of blood spilled from the original Andhakāsura (Andhaka-demon). According to the Matsya-purāṇa 179.35, “Most terrible they (eg., Svadhā) all drank the blood of those Andhakas and become exceedingly satiated.”

 

Svaha

In the Mahabharata Vana Parva, Markandeya narrates her story to the Pandavas. Svaha was the daughter of Daksha. She fell in love with the god of fire, Agni, and was pursuing him. Agni did not notice her. Agni presided over the sacrificial rituals of the Saptarshis. The god became highly besotted with the wives of the Saptarshis who were so attractive and beautiful, and kept staring at them.

Finally, Agni could not bear the guilt of longing for wives belonging to someone else and he went to the forests to perform penances. Svaha followed him and realised his desire. She took the forms of the wives of the Saptarshis (though she was unable to take the form of Arundhati, wife of Vashishtha) and approached Agni. Agni and Svaha spent many loving moments in the forest.

 

Thereupon the Rishis went to the celestials in great anxiety and addressed them thus,

The Rishi

“O immaculate beings, the three worlds have been confounded at the cessation of their sacrifices and ceremonies for the loss of fire. Therefore, be pleased to do the needful. There should not be any loss of time.”

Sauti

Their celestials and the Rishis together having approached the great Brahma,

 

They told him all about the curse on Agni and consequent interruption of all ceremonies. They said,

The Rishi

“O Mahabhaga, Agni has been cursed by Bhrigu for some reason.

How is it possible for Agni, who is the mouth of the celestials, who eats the first part of what is offered in sacrifice, who eats also the sacrificial ghee to become the eater of everything promiscuously?”

 

Mahabhaga:

महाभाग adj.    highly distinguished

 

Sauti

The creator of the world having heard all this, called Agni to his presence, who is undecaying like him and who is creator of all, in gentle words.

 

The word “avyayam” used in this verse cannot be translated as “eternal”, because neither Brahma nor Agni are eternal. Undecaying is a nmore proper translation because they never get old.

 

Brahma

“You are the creater of all creatures, you are their destroyer, you preserve the three words, you are also the promoter of all sacrifices and ceremonies,

 

Therefore act in a way, so that world’s ceremonies are not interrupted. 0 the eater of sacrificial ghee, being the Lord of all, how have you become so foolish?

You are always pure in the Universe, you are the stay of all creatures. You shall not be the eater of all things with all your body,

 

O deity of flames, Only the flames, that are in the vilest part of your body, will eat all things, alike and the part of your body which eats will also eat all things.

 

As all thing become pure, touched by the sunbeams, so will everything be pure that will be burnt in your flames. O Agni, you are the supreme energy, bom of your own power. By that power, make the Rishi’s curse true. Continue to receive your portion and that of the celestials offered into your mouth.”

 

Sauti said :

Agni then replied to the Grandfather,

Agni

“Be it so”

Sauti

and he went away to obey the command of the Paramesthi (Supreme Lord).

 

Paramesthi means Supreme Lord.

 

The Rishis and the celestial also in great delight returned to the place whence they came. And the Rishis continued to perform their ceremonies and sacrifices as before.

 

The celestials in heaven and all creatures on earth were exceedingly rejoiced; and Agni too rejoiced, because he became free from the curse.

 

Thus in the days of yore, O possessor of the six attributes, was Agni cursed by Bhrigu, Such is the ancient history founded thereon, which contains the account of the destruction of Puloma, the Raksasa and the birth of Cyavana.

 

Adhyaya 8

 

 

Story of Ruru

 

Sauti said :

O Brahmana, Cyavana, the son of Bhrigu, begot a son on his wife named Sukanya. And son of Sukanya was the illustrious and the resplendently energetic Pramati.

 

Pramati.

Some more information.

Pramati visited Bhisma while he was lying on his bed of arrows.

(Maha-bharata Sloka 5, Chapter 26, Anusasana Parva ).

Pramati is described as the son of Vagindra born in the family of Gritsamada son of Vitahavya.

(Maha-bharata Sloka 58, Chapter 30, Anusasana Parva).

 

Pramati begot a son called Ruru on Ghritachi. Ruru begot a son called Sunaka on his wife, Pramadvara.

 

I shall tell you at length, O Brahmana, the history of the resplendently energetic Ruru. Listen to it in detail.

 

In the days of yore, there was a Rishi, named Sthulakesha, who was possessed of ascetic powers and learning and engaged in doing good to all creatures.

 

At this time, O Brahmana Rishi, Menaka became quick with child by the king of the Gandharvas, named Visvavasu.

 

Menaka

A nymph of extraordinary beauty. Taking instructions from Indra, Menaka used to entice man sages and destroy their power of penance. 

 

Visvavasu

A Gandharva King.

 

O Descendant of Bhrigu, the Apsara Menaka, when the time came, delivered her child near the hermitage of Sthulakesha.

 

And, O Brahmana, the cruel and shameless Apsara Menaka, after leaving the child on the banks of the river, went away.      7

 

The great Rishi saw the girl lying forsaken in a lonely place on the banks of the river, blazing in beauty; she was as beautiful as a child of an immortal. And the great Brahmana, Sthulakesha, the chief of Munis, finding that female child.

 

Out of compassion, took it home and brought it up. The lovely child grew up in the hermitage of the great Rishi.

 

The great Rishi, the blessed Sthulakesha, performed for her in succession all the ceremonies with that of her birth, as ordained in the Shastras.

 

As the surpassed all other ladies beauty in goodness and in every good quality, the great Rishi gave her the name as Pramadvara.

 

Ruru saw her in the hermitage and the pious man fell in love with her.     13

 

He made his father Pramati, the son of Bhrigu, acquainted with his love through his companions. Thereupon Pramati asked the illustrious Sthulakesha to give Pramadvara to his son.

 

The Rishi betrothed Pramadvara to Ruru, fixing the day of marriage when the star Bhaga Daivata would be in ascendant.     15

 

Bhaga Daivata star

Also called the Purvaphalguni star, protector of marriages. It is ruled by Venus.

 

A few days before the date fixed for the nuptials, while the lovely girl was playing with her companions…    16    (p.70)

 

Her time having come and impelled by her own past activities, she trod upon a snake. She did not perceive it, as it lay coiled.

 

The snake, an instrument, bit the heedless girl with its venomous fangs.

 

Bitten by the snake, she suddenly fell senseless on the ground with her colour faded all her beauties gone and all her ornaments scattered.

 

Her hair dishevelled, a spectacle of woe to her friends and companions. She, who was so handsome when alive, became in death what was too painful to look at.      20

 

The slender-waisted girl, as she lay on the ground as one asleep, looked more beautiful than she was when alive.

 

Her father and other ascetics, who were present, saw her lying motionless on the ground with the beauty of a lotus.

 

Then there came all the noted Brahmanas, filled with compassion. Svastyatreya, Mahajanu, Kushika, Shankhamekhala.

 

Uddalaka, Katha and the renowned Sveta, Bharadvaja, Kaunakutsya, Arstisena, Goutama,

 

Pramati and Pramati’s son Ruru and other inhabitants of the forest were filled with compassion and they all wept when they saw the maiden lying on the ground overcome by the poison of the snake. And Ruru, being exceedingly pained, left the scene.

 

 

Adhyaya 9

 

Sauti:

While the noble Brahmanas were sitting round the dead body, Ruru, much aggrieved, retired into a deep forest and wept aloud.

 

Overwhelmed with grief, he indulged in much piteous lamentations. Remembering his beloved Pramadvara, he thus lamented in grief,

 

Ruru

“Alas! The slender-bodied beauty who increases my grief, is now lying on the bare ground. What can be more painful than this to all her friends!

 

If ever I have bestowed charity, if ever I have observed penances, if ever I have showed respect to my superiors, let the merits of these acts restore to life my beloved one.

 

If ever I have controlled my passions from my birth, if ever I have stuck to my vows, let the beautiful Pramadvara rise from the ground.”      (p.71)

 

Sauti

While he was thus lamenting in sorrow for the loss of his bride a heaven’s messenger came to him in the forest and addressed him thus:

 

The Devaduta said:

O Ruru, the words that you are uttering in grief can have no effect; for, O noble-minded, one belonging to this world, whose days are run out, cannot come back to life again.     7

 

This poor child of the Gandharva and the Apsara has her days run out; therefore, O child, do not give yourself up to grief.

 

The great deities, however, have provided beforehand a means. If you comply with it, you may get back your Pramadvara.

 

Ruru said :

O messenger of heaven, what means have been provided beforehand by the deities. Tell me in full, so that I may comply with it. You should save me.

 

The Devaduta said:

O Descendant of Bhrigu, give up half of your own life to your bride and O Ruru, your Pramadvara will then rise from the ground.

 

Ruru said:

O best of heaven’s messengers, I give up half of my life to my bride. Let my beloved one rise in the beautiful form decked with ornaments.

 

Sauti said:

The king of the Gandharvas and the greatly qualified messenger of heaven, both went to the Deity Dharma and addressed him thus :

 

They said:

“O king Dharma, if it please you, let the beautiful bride of Ruru, Pramadvara, who is dead, rise up endued with a half of Ruru’s life.”

 

Dharmaraja:

“O messenger of heaven, if it be your wish, let the bride of Ruru Pramadvara, rise up endued with a half of Ruru’s life.

 

Sauti said:

When Dharma thus spoke, the beautiful Pramadvara, the betrothed bride of Ruru, rose up as from a slumber, with a half of Ruru’s life.

 

It was seen afterwards that the bestowal of a half of his own life to resuscitate his bride by Ruru of long life, led to a curtailment of his own life.

 

Thereupon their fathers gladly married them off with due rites and the couple passed their days devoted to each other.

 

 

Ruru vows to kill all snakes

 

 

Thus having obtained a wife difficult to be obtained, who was beautiful and bright as the filaments of the lotus, the Rishi of hard austerities (Ruru) made a vow to destroy the serpent race.

 

Whenever he saw a snake, he was filled with great anger and he always killed it with a weapon.

 

One day, the Brahmana, Ruru entered into a very large forest. He saw an old Dundubha snake lying on the ground.

 

Dundubha

unvenomous water-snake, similar to a lizard

 

Thereupon with the intention of killing it, Ruru raised his staff in anger, A staff like the staff of Death. The Dundubha then said to the angry Brahmana.

 

The Dundubha

“O Rishi, I have done you no harm. Why should you kill me in anger?”

 

 

Adhyaya 10

 

 

Ruru said :

My wife, who was as dear to me as my life, was bitten by a snake; on which I took, O snake, a fearful vow;       (p.72)

 

Namely that I would kill every snake that I might meet with. Therefore I shall strike you and you shall be deprived of your life.

 

The Dundubha said:

O Brahmana, there are other snakes which bite man. The Dundubhas are only snakes in name. Therefore, you should not kill the Dundubhas.

 

Subject to the same calamity but not sharing the same good fortune, being same in woe, but different in joy, you should not kill the Dundubhas, being a knower of right and wrong.

 

Sauti said:

Hearing those words of the snake and seeing that the snake was really of the Dundubha kind and that it was terribly frightened, Ruru did not kill it, thinking that it is a Rishi.

 

Then Ruru, the possessor of six attributes, cheering up the snake, said to it,

Ruru

“Who are you, tell me, O snake, that have been thus metamorphosed?”

 

The Dundubha said:

O Ruru, I was formerly a Rishi, named Sahasrapat. It is by the curse of a Brahmana that I have become a snake.

 

Ruru said :

O best of snakes, why were you cursed by an angry Brahmana? And how long will your this body continue?

 

 

Adhyaya 11

 

 

Story of the Dundubha

 

The Dundubha said:

In time gone by, I had a friend, a Brahmana, by name Khagama. He was truthful and possessed spiritual powers by penances.     (p.73)

 

When he was engaged in Agnihotra, out of boyish frivolity, I made a snake of the blades of grass and tried to frighten him. When he saw this mock snake he fainted away.

 

Recovering his senses, that truthful and penance-performing Rishi exclaimed to me in anger.

 

Khagama:

“As you made a powerful mock snake to frighten me, you will yourself turn into a venomless serpent by my curse.”

 

The Dundubha said:

O Rishi, I was well aware of the power of penances that he possessed. Therefore, with an agitated heart, I addressed him thus,

 

Bending low and joining both hands,

Sahasrapat

“As I am your friend, I have done this only as a joke to make you laugh.

 

You should, O Brahmana, pardon me and revoke your curse.”

Seeing me very much distressed, the ascetic was moved and breathing hot and hard, he said,

Khagama

What I have said must happen.

 

O ascetic, listen to what I say and hearing it, O pious man, always keep it to your heart.

 

When Ruru the holy, the son of Pramati will appear, you will be immediately relieved of the curse on seeing him.”

 

The Dundubha said:

You are the very Ruru, the son of Pramati. Now regaining my natural form I shall speak something for your benefit.

 

Sauti said:

That illustrious man and the best of Brahmanas then left his snake-body and attained his own form with original brightness.

 

He then addressed Ruru of incomparable power, saying,

Sahasrapat

“O best of beings, the highest morality is not to hurt others.

 

Therefore, a Brahmana should never hurt any creature. The injunction of the Shruti is that a Brahmana should always be mild.

 

Learned in the Vedas and the Vedangas and an inspirer of confidence in all creatures, kind to all, truthful and forgiving.

 

And a great retainer of the Vedas in memory, these are the natural duties of a Brahmana. The natural duties of Kshatriya are not those of yours.

 

To be stern, to hold a rod, to rule the subjects, are the natural duties of the Kshatriya.

Listen to me, O Ruru.

 

In days of yore, the snakes were destroyed in the sacrifice of Janamejaya, but the terrified snakes were saved by a Brahmana.

It was by Astika learned in the Vedas and the Vedangas and mighty in spiritual power.

 

Vedanga:

The Vedanga are concerned with the correct interpretation of the Vedas. Mundaka Upanisad states that there are six Vedanga:

1) Siksha, education, phonetic

2) Kalpa, the creation, rituals

3) Vyakarana, grammar,

4) Nirukta, etymology,

5) Chhanda, metric, prosody

6) Jyotisha, mathematics and astronomy.

 

 

Adhyaya 12

 

Ruru said :

O best of the twice-born, why did king Janamejaya become the destroyer of the snakes and how did he destroy them?      (p.74)

 

Why were they saved by wise Astika, the best of Brahmanas? I am desirous of hearing all this.

 

Rishi said :

0 Ruru, you will hear the important history of Astika from the Brahmanas.

Saying this he disappeared.

 

Sauti said:

Ruru rushed in search of the Rishi (Sahasrapat), but he did not find him in all the forest. Finding him not, he sat down on the ground, much fatigued.

 

He felt himself confounded and seemed to lose his senses. He repeatedly pondered over the Rishi’s words.

 

Regaining his senses, he came home and asked his father (to relate the history) and his father related to him the story.

 

 

Thus ends the Pauloma Parva of the Adi Parva of the wonderful Maha-bharata

 

 

 

 

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