1 Introduction 2 64.6 53:50
| 1 Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, approached the great sages of rigid vows in the forest of Naimisha. These sages, after attending the twelve years' sacrifice of Saunaka, were eager to hear his wonderful narrations. After saluting and inquiring about their ascetic practices, Sauti, being respectfully received, was seated comfortably. One of the Rishis then asked Sauti about his travels and the stories he had gathered. Sauti began to recount the sacred stories composed by Krishna-Dwaipayana Vyasa and narrated by Vaisampayana at the snake-sacrifice of Janamejaya. He expressed his desire to share the sacred narratives of the Puranas, containing precepts of religious duty and worldly profit, and the deeds of illustrious saints and sovereigns. The sages expressed their eagerness to hear the holy composition of Vyasa, the Bharata, which dispels the fear of evil. Sauti, bowing to the primordial being Isana, began to narrate the sacred thoughts of Vyasa. He described the creation of the universe from the mighty egg called Mahadivya, the emergence of Brahma and other celestial beings, and the establishment of all things known to mankind. He highlighted the eternal cycle of creation and destruction and the sacred knowledge contained in the Bharata, which has been esteemed and disseminated throughout the three regions of the world. |
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| 2 "The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.' "Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni), great among all who have borne arms, repeatedly smote the noble race of Kshatriyas. When he annihilated the entire tribe of Kshatriyas, he formed at Samanta-panchaka five lakes of blood. His forefathers, including Richika, addressed him, 'O Rama, we have been gratified with thy valour. Ask the boon that thou may desire.' "Rama said, 'If ye are favourably disposed towards me, absolve me from the sins of annihilating the Kshatriyas, and let the lakes I have formed become holy shrines.' The Pitris then said, 'So shall it be.' The region near those lakes became known as Samanta-panchaka. In the interval between the Dwapara and the Kali Yugas, the armies of the Kauravas and the Pandavas encountered here. Eighteen Akshauhinis of soldiers assembled, eager for battle, and were all slain on the spot. Thus the region became celebrated as Samanta-panchaka, the holy. "The Rishis said, 'We desire to know the meaning of the term Akshauhini.' "Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three Pattis make one Sena-mukha; three Sena-mukhas a Gulma; three Gulmas a Gana; three Ganas a Vahini; three Vahinis a Pritana; three Pritanas a Chamu; three Chamus one Anikini; and an Anikini taken ten times forms an Akshauhini. An Akshauhini consists of twenty-one thousand eight hundred and seventy chariots, the same number of elephants, one hundred and nine thousand three hundred and fifty foot-soldiers, and sixty-five thousand six hundred and ten horses. This calculation forms the eighteen Akshauhinis of the Kaurava and Pandava army. Time, whose acts are wonderful, assembled them and, using the Kauravas as a cause, destroyed them all.' |
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2 Paushya Parva 1 24.6 20:30
| 3 Sauti said, "Janamejaya, the son of Parikshit, was attending his long sacrifice on the plains of Kurukshetra with his brothers Srutasena, Ugrasena, and Bhimasena. As they sat, a celestial dog arrived, beaten by Janamejaya's brothers. The dog ran to his mother Sarama, who asked why he was crying. The dog explained, and Sarama, distressed, cursed Janamejaya and his brothers, predicting misfortune when they least expected it. Janamejaya, alarmed, sought a Purohita for absolution. During a hunt, he found Srutasrava's son Somasrava, who became his Purohita, bringing peace to Janamejaya and his kingdom. Meanwhile, the Rishi Ayoda-Dhaumya's disciples, Upamanyu and Aruni, endured trials that tested their devotion. Upamanyu, tending cows, faced severe tests by his preceptor, leading to his temporary blindness from eating Arka leaves. He invoked the Aswins, who restored his sight and granted him golden teeth and prosperity for his devotion. Aruni, tasked with stopping a watercourse breach, used his body to block it and was blessed by his preceptor, gaining knowledge and the name Uddalaka. The story continues with Veda, another disciple of Ayoda-Dhaumya, who served his preceptor diligently, gaining knowledge and fortune. When Janamejaya conducted his snake sacrifice to avenge his father's death, he faced challenges but ultimately succeeded with the help of his advisors and divine intervention, fulfilling his duty and avenging his father's death. |
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3 Pauloma Parva 9 17.3 14:25
| 4 Saunaka said, "Child, thy father read the Puranas and the Bharata with Krishna-Dwaipayana. Hast thou also studied them? I wish to hear the history of the race of Bhrigu. Recount it, and we shall listen." Sauti answered, "I have acquired all that was studied by the Brahmanas, including Vaisampayana, and all that my father studied. Attend to the history of the exalted race of Bhrigu, revered by Indra, the gods, Rishis, and Maruts. I shall recount the story of this family, as told in the Puranas. Bhrigu was produced by Brahma from the fire at Varuna's sacrifice. Bhrigu had a son, Chyavana, who had a virtuous son named Pramati. Pramati had a son named Ruru by Ghritachi. Ruru's son, Sunaka, by his wife Pramadvara, was exceedingly virtuous, devoted to asceticism, proficient in law, and eminent among those knowledgeable in the Vedas. Saunaka asked, "Why was the son of Bhrigu named Chyavana?" Sauti replied, "Bhrigu had a wife, Puloma. One day, while pregnant, she was left at home by Bhrigu. The Rakshasa Puloma, filled with lust, seized Puloma and carried her away, considering her his betrothed. Agni, the god of fire, reluctantly confirmed she was Bhrigu's wife, having been given to him with Vedic rites. The Rakshasa, enraged, resolved to take her by force. Agni, distressed and fearing Bhrigu's curse, spoke the truth, declaring Puloma was Bhrigu's wife." |
| 5 "Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind—even of thought. Then the child of Bhrigu lying in her body, enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. The Rakshasa, perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down, and was instantly converted into ashes. The beautiful Pauloma, distracted with grief, took up her offspring Chyavana and walked away. Brahma, the Grandfather of all, saw her weeping and comforted her. The drops of tears which rolled down her eyes formed a great river, named Vadhusara by Brahma. It passeth by the hermitage of Chyavana. Thus was born Chyavana of great ascetic power, the son of Bhrigu. Bhrigu saw his child Chyavana and its beautiful mother. Enraged, he asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? Tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' Pauloma replied, 'I was identified to the Rakshasa by Agni (the god of fire). He bore me away, who cried like the Kurari (female osprey). It was only by the ardent splendor of this thy son that I was rescued, for the Rakshasa, seeing this infant,
let me go and himself fell to the ground, turning into ashes.' Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. In excess of passion, the Rishi cursed Agni, saying, 'Thou shalt eat of all things.''" So ends the sixth section called "the curse on Agni" in the Adi Parva. |
| 6 "Sauti said, 'The god of fire, enraged at Bhrigu's curse, addressed the Rishi, 'Why this rashness, O Brahmana? What transgression can be imputed to me who was striving to do justice and speak truth impartially? I gave the true answer when asked. A witness who represents otherwise than the truth ruins his ancestors and descendants both to the seventh generation. He, who is fully aware of the facts and does not disclose what he knows when asked, is undoubtedly stained with guilt. I can also curse you, but Brahmanas are held in high respect by me. Although you know these, O Brahmana, I will yet speak of them, so please attend! Multiplying myself by ascetic power, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriages, etc.), and other sacrifices. With the butter poured upon my flame according to the Vedas' injunctions, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas and the Pitris are equally entitled to the sacrifices called Darshas and Purnamasas. The Devas, therefore, are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and separately at the changes of the moon. The Devas and the Pitris eat what is poured upon 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, eating the clarified butter poured on me. Being their mouth, how am I to be an eater of all things? Agni reflected and withdrew from all places; from daily homas, long-extending sacrifices, and other ceremonies. Deprived of their Swadhas and Swahas (sacrificial mantras), the whole body of creatures became distressed. The Rishis, in anxiety, went to the gods and said, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies due to the loss of fire! Ordain what is to be done so that there may be no loss of time.' The Rishis and gods went to Brahma and told him about Agni's curse and the interruption of ceremonies. Brahma summoned Agni and addressed him, 'You are the creator and destroyer of the worlds! Behave so that ceremonies are not interrupted. You shall not be reduced to eating all things promiscuously. The flame in your viler parts shall eat all things alike. The body part that eats flesh (in carnivorous animals' stomachs) shall eat all things promiscuously. As the sun's rays purify everything they touch, so shall everything be pure that is burnt by your flames.' Agni agreed and returned to his duties. The gods and Rishis, delighted, resumed their ceremonies and sacrifices. All creatures rejoiced, and Agni was free from the prospect of sin. Thus ends the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata." |
| 7 "Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full! "Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant. "Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'" |
| 8 "Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. Overwhelmed with grief, he lamented and remembered his beloved Pramadvara, expressing his sorrow with these words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, performed acts of penance, and revered my superiors, let the merit of these acts restore to life my beloved one! If I have controlled my passions and adhered to my vows, let the fair Pramadvara rise from the ground.' "And while Ruru lamented for his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are ineffectual. One belonging to this world whose days have run out can never come back to life. This child of a Gandharva and Apsara has had her days run out! Therefore, do not consign thy heart to sorrow. The great gods, however, have provided a means of her restoration to life. Comply with it, and thou mayest receive back thy Pramadvara.' "Ruru replied, 'O messenger of heaven! What is that which the gods have ordained? Tell
me in full so that I may comply with it. Deliver me from grief!' The celestial messenger said, 'Resign half of thy own life to thy bride, and then, O Ruru, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Let my beloved one rise up once more in her dress and lovable form.' "Sauti said, 'Then the king of Gandharvas and the celestial messenger went to the god Dharma and addressed him, saying, 'If it be thy will, let Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara rise up endued with a moiety of Ruru's life.' "Sauti continued, 'And when Dharmaraja had said so, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride led to a curtailment of Ruru's life. "On an auspicious day, their fathers gladly married them with due rites. The couple passed their days devoted to each other. Ruru, having obtained such a beautiful and bright wife, made a vow for the destruction of the serpent race. Whenever he saw a serpent, he became filled with great wrath and always killed it with a weapon. "One day, Ruru entered an extensive forest and saw an old serpent of the Dundubha species lying stretched on the ground. Ruru lifted his staff in anger to kill it. The Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'" So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. |
| 9 "Sauti said, 'Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took a dreadful vow to kill every snake I might come across. Therefore shall I smite thee and deprive thee of life.' "And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.' "Sauti continued, 'And the Rishi Ruru, hearing these words of the serpent and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, comforting the snake, addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake.' And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'" So ends the tenth section of the Pauloma Parva of the Adi Parva. |
| 10 Om! Having bowed down to Narayana and Nara, the most exalted male being, and to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, approached the sages attending Saunaka's twelve-year sacrifice in the Naimisha forest. Welcomed with respect, he addressed the sages who eagerly awaited his stories. Sauti, comfortably seated, began narrating, detailing his travels and the stories he heard. He spoke of the Mahabharata, composed by Krishna-Dwaipayana, recited at the Snake-sacrifice of King Janamejaya, and his journey to sacred places, finally arriving before the revered sages. |
| 11 "Sauti continued, 'The Dundubha then said, 'In former times, I had a friend named Khagama. He was impetuous in speech and possessed spiritual power due to his austerities. One day, when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass to frighten him as a joke. He fell into a swoon. Upon recovering, that ascetic, burning with wrath, cursed me to become a venomless serpent. Knowing the power of his penances, I pleaded for forgiveness. He relented somewhat and said, 'When Ruru, the pure son of Pramati, appears, you shall be delivered from the curse.' You, Ruru, are the one destined to free me. As soon as the Dundubha saw Ruru, he regained his original form. He then advised Ruru, 'The highest virtue is sparing the life of others. A Brahmana should never take the life of any creature and should always be mild, as per the sacred injunctions of the Vedas. A Brahmana should be versed in the Vedas, inspire belief in God, and be benevolent, truthful, and forgiving. The duties of a Kshatriya, which include wielding the sceptre and ruling subjects sternly, are not yours. Listen now to the account of the destruction of snakes at Janamejaya's sacrifice and their deliverance by the sage Astika.' And so ends the eleventh section of the Pauloma Parva of the Adi Parva." |
| 12 "Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was King Janamejaya bent upon destroying the serpents? And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.' "The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished. "Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'" |
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4 Astika Parva 42 76.8 1:04
| 13 Saunaka asked why King Janamejaya wanted to perform a snake sacrifice and how Astika saved the snakes. Sauti replied, narrating the story originally told by Vyasa and Lomaharshana. Jaratkaru, a Brahma-charin, practiced severe austerities and lived on air. One day, he saw his ancestors hanging upside down in a hole, held by a rope of virana fibers, being gnawed by a rat. The ancestors, called Yayavaras, explained their plight was due to not having offspring to continue their line. They urged Jaratkaru to marry and have children to save them. Jaratkaru agreed but on his terms: he would marry only if he could find a bride given in charity. He pledged to raise offspring to save his ancestors. Despite his commitment to austerity, he promised to fulfill this duty for their redemption. Jaratkaru's determination to save his ancestors led him on a quest to find a suitable bride. This story underscores the importance of familial duty and the belief in the afterlife in ancient Indian culture. It also highlights the complex interplay between asceticism and social responsibilities, showing that even those devoted to spiritual practices must sometimes engage in worldly duties for the greater good. Jaratkaru's journey is a testament to his devotion and the power of familial bonds, illustrating the profound impact of one's actions on their ancestors and descendants. |
| 14 "Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.' "Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'" |
| 15 "Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' To neutralize that curse, the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained in the scriptures, and from them was born a high-souled son called Astika. An illustrious ascetic, versed in the Vedas and their branches, he regarded all with an even eye and removed the fears of both his parents. After a long time, a king from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice. After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers, maternal uncles, and other snakes from a fiery death. He delivered his fathers also by begetting offspring. By his austerities, vows, and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practicing the Brahmacharya mode of life, he conciliated the Rishis, and by begetting offspring, he gratified his ancestors. Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who, being thus relieved from bondage, ascended to heaven. Having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly. Now, tell me, O tiger of Bhrigu's race, what else I shall narrate." So ends the fifteenth section in the Astika Parva of the Adi Parva. |
| 16 "Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.' "Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offspring of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'" |
| 17 "Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean
for nectar. Divine, graceful, perpetually young, creation's masterpiece, and of irresistible vigor, it was blessed with every auspicious mark.' "Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?' "Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden luster are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practiced penances and observed excellent vows for amrita now seemed to be eager seekers after amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Narayana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, churn the Ocean, ye will discover amrita.'" So ends the seventeenth section in the Astika Parva of the Adi Parva. |
| 18 The gods wanted to tear up Mount Mandara to use as a churning rod, but failed. They asked Vishnu and Brahman for help, and Vishnu tasked the snake prince Ananta with tearing up the mountain. Ananta succeeded, and the gods placed the mountain on the back of the tortoise king. They used the mountain and snake Vasuki to churn the ocean for nectar. As they churned, black vapors and flames issued from Vasuki's mouth, and flowers fell from the trees on Mandara, refreshing the gods. The churning produced various wonders, including the moon, Lakshmi, Soma, a white steed, and the celestial gem Kaustubha. Finally, Dhanwantari emerged with the vessel of nectar. The Asuras claimed the nectar, and the gods prepared for battle. But Narayana used his illusive power, assuming the form of an enticing female, and charmed the Danavas, who handed over the Amrita. Meanwhile, the poison Kalakuta emerged, stupefying the three worlds. Brahman asked Shiva to swallow the poison, and he did, holding it in his throat and earning the name Nilakantha (blue-throated). |
| 19 The Daityas and Danavas attacked the gods, but Lord Vishnu, disguised as an enchantress, deceived them and retrieved the Amrita. The gods drank the nectar, but a Danava named Rahu, disguised as a god, also drank it. Narayana cut off Rahu's head with his discus, and the head rose to the sky, uttering dreadful cries. The battle between the gods and Asuras continued, with weapons and bodies strewn across the field. Nara and Narayana entered the battle, and Narayana's discus, Sudarsana, destroyed thousands of Daityas and Danavas. The Danavas retaliated by hurling mountains at the gods, but Nara countered with gold-headed arrows, covering the heavens with dust. The gods emerged victorious, and the Daityas fled to the earth and sea. The gods returned to their abodes, rejoicing, and entrusted the vessel of Amrita to Narayana's care. |
| 20 Sauti recounted the story of Amrita and Uchchaihsravas, the horse of incomparable prowess. Kadru and Vinata wagered on the horse's color, with Kadru betting its tail was black. To deceive her sister, Kadru ordered her sons, the snakes, to transform into black hair and cover the horse's tail. However, they refused, and Kadru cursed them to be consumed by Agni during King Janamejaya's snake sacrifice. Brahman sanctioned the curse, considering the snakes' virulent poison and excessive strength. The gods supported Kadru's action, and Brahman comforted Kasyapa, imparting knowledge of neutralizing poison. The destruction of the snakes in the sacrifice had been ordained long ago. Kadru's curse was proper for the good of all creatures, as fate punishes those who seek the death of others. |
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| 21 Sauti described the Ocean, a vast and deep receptacle of waters, full of fishes, makaras, and other creatures. It's a mine of gems, the home of Varuna, and the residence of Nagas. The Ocean is holy, beneficial to the gods, and the source of nectar. It's dark, terrible, and full of deep whirlpools, causing terror to all creatures. Its waters are agitated by the winds and the waxing and waning of the moon. The Ocean is the bed of Vishnu during his yoga-nidra and the refuge of Mainaka and the Asuras. It's fathomless, vast, and immeasurable, with mighty rivers rushing into it like proud competitors. The Ocean is always full, dancing with waves, and resounding with the sounds of aquatic creatures. Kadru and Vinata saw the Ocean's grandeur as they hastened to view the steed Uchchaihsravas, their wager on its color still in mind. |
| 22 The Nagas decided to obey their mother Kadru's order to turn the horse's tail black, fearing her curse if they didn't. They transformed into hairs in the tail, fulfilling her wish. Kadru and Vinata, eager to settle their wager, journeyed through the sky to see the Ocean. They marveled at its might, witnessing its sudden agitation by the wind, its roar, and its depths filled with diverse creatures, including fearsome monsters. The Ocean, home to Varuna, Nagas, and Asuras, was a mine of gems, a reservoir of water, and the source of the celestials' amrita. Its waters were holy, filled by thousands of rivers, and danced in waves. The sisters quickly crossed the vast, deep, and roaring Ocean, comparable to the expanse of the sky. |
| 23 Kadru and Vinata reached the horse, and Kadru, seeing the black hairs in its tail, claimed victory and enslaved Vinata. Meanwhile, Garuda, the radiant and powerful son of Kasyapa, emerged from his egg and grew rapidly, his splendor equal to that of fire. The gods, frightened by his intense energy, sought Agni's protection. Agni calmed them, explaining that Garuda was born to promote Vinata's joy and was the destroyer of Nagas, engaged in the gods' well-being. The gods, reassured, adored Garuda, hailing him as the presiding spirit of the universe, creator, destroyer, and embodiment of various divine attributes. They sought his mercy, acknowledging his extraordinary energy and splendor. Garuda, pleased by their praise, reduced his energy and splendor, bestowing good fortune and joy upon the gods. |
| 24 Garuda, not wanting to frighten anyone, diminished his size and energy. He then flew to his mother's side, carrying Aruna on his back. Aruna was placed in the eastern regions, where he would act as Surya's charioteer and absorb his fierce rays. Surya had decided to burn the worlds in anger, after Rahu's attempt to devour him during the churning of the ocean. The gods and Rishis sought the Grandsire's help, and he revealed that Aruna would protect the worlds by shielding Surya's energy. Aruna did as instructed, and Surya rose veiled by Aruna's presence. This resolved the crisis, and the worlds were saved. The story explains why Surya was wrathful and how Aruna became his charioteer. |
| 25 Garuda, directed by his mother Vinata, carried the snakes on his back towards the Sun. The snakes, scorched by the Sun's rays, swooned away. Kadru, their mother, prayed to Indra to protect them. She praised Indra as the Lord of all gods, the slayer of Vritra and Namuchi, and the consort of Sachi. She acknowledged his power to grant rain and his ability to propel clouds. She worshipped him as the Creator and Destroyer of the worlds, unconquered and the light of all creatures. She recognized him as Vishnu, with a thousand eyes, and the final resource. She praised him as the embodiment of time, the seasons, months, nights, and days. She acknowledged his presence in the Earth, the firmament, and the Ocean. She recognized his importance in sacrifices and his worship by Brahmanas. Finally, she implored him to protect the snakes from the Sun's heat. |
| 26 Indra, king of gods, commanded his clouds to pour water upon the earth. The clouds, luminous with lightning, roared and poured abundant water. The sky grew dark, and the sun and moon's rays disappeared. The downpour caused the earth to flood, filling even the nether regions with cool, clear water. The snakes, delighted by the rain, reached the island of Ramaniyaka safely with their mother, Kadru. The sky seemed to dance in madness, with myriads of waves, flashes of lightning, and violent winds. The incessant downpour made it seem like the end of Yuga had come. The Nagas rejoiced, and the earth was filled with water all around. |
| 27 The Nagas, delighted by the rain, arrived at the island with Garuda. They saw the vast Lavana Samudra and a beautiful forest with trees laden with fruits and flowers. The forest was charming, with trees that seemed to reach the heavens, and was full of bees and birds. The snakes enjoyed themselves and asked Garuda to take them to another fair island with pure water. Garuda asked his mother Vinata why he had to obey the snakes. Vinata explained that she had become a slave to her co-wife Kadru due to a lost bet and deception by the snakes. Garuda, grief-stricken, asked the snakes how they could be freed from their bondage. The snakes replied that Garuda must bring them the amrita, the nectar of immortality, by force to be freed from their slavery. |
| 28 Garuda asked his mother Vinata what to eat on his way to fetch amrita. Vinata told him to eat the Nishadas, but warned him never to harm a Brahmana, as they are like fire and can curse like poison. She described a good Brahmana as one who, even if swallowed, would torture Garuda like a fish-hook or burn like charcoal. Vinata blessed Garuda and asked the gods to protect him. Garuda then flew to the Nishadas, raising a great dust storm and sucking up water from the ocean. He obstructed the town's thoroughfares with his mouth and swallowed the Nishadas, killing countless numbers. Vinata had warned Garuda about Brahmanas as she was deceived by the snakes and afflicted by woe, despite knowing her son's strength. |
| 29 Garuda's father, Kasyapa, told him to eat an elephant and a tortoise engaged in a fierce battle in a sacred lake. The two creatures, formerly brothers, had been cursed by each other due to their greed and were now engaged in a perpetual struggle. Kasyapa blessed Garuda and told him to eat them, and with their strength, he would be able to fetch the amrita. Garuda seized the elephant and tortoise in his claws and flew to a sacred place called Alamva, where he found divine trees with golden boughs. However, they shook with fear, and Garuda settled on a large banian tree, where he ate the elephant and tortoise. The banian tree's bough broke under Garuda's weight, but he remained perched, ready to continue his quest for amrita. |
| 30 Garuda, bearing the elephant and tortoise, flew to the mountain Gandhamadana, where his father Kasyapa was engaged in ascetic devotions. Kasyapa warned Garuda not to commit a rash act, as the Valakhilyas, who were supporting themselves by drinking the sun's rays, might blast him if angry. Kasyapa propitiated the Valakhilyas, who then abandoned the bough they were hanging from and went to the sacred mountain of Himavat. Garuda, with the bough still in his beaks, asked his father where to throw it and was directed to a mountain without human beings. He flew there, let fall the bough, and ate the elephant and tortoise. The gods, forewarned by Vrihaspati, prepared to defend the amrita from Garuda, donning golden breastplates and wielding various weapons. They stood ready, their fears allayed, prepared to battle Garuda. |
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| 31 Saunaka asked Sauti about Indra's fault and how Garuda was born due to the Valakhilyas' ascetic penances. Sauti explained that during Kasyapa's sacrifice, Indra was appointed to bring fuel but insulted some Rishis, the Valakhilyas, who were carrying a Palasa leaf stalk. The Rishis, filled with rage and sorrow, performed a sacrifice to create another Indra. Kasyapa intervened, and they agreed to create a powerful bird instead. Vinata, Kasyapa's wife, gave birth to Garuda and Aruna. Garuda became the lord of birds, and Aruna became the fore-runner of the Sun. Indra, who had been alarmed by the Valakhilyas' sacrifice, was reassured by Kasyapa and promised to never slight the utterers of Brahma's name again. Sauti concluded that Garuda's birth was a result of the Valakhilyas' ascetic penances and Kasyapa's intervention. |
| 32 Garuda, the king of birds, attacked the gods with his talons, beak, and wings, causing them to quake with fear. Brahmana, the celestial architect, was killed in the battle. The gods retaliated, but Garuda's dust storm blinded them. Vayu, the god of wind, dispelled the dust, and the gods attacked Garuda again. Garuda fought back with his wings and breast, mangling the gods and causing them to flee. He then encountered various Yakshas, mangling them with his wings, talons, and beak. Finally, he reached the amrita, which was surrounded by fire. Garuda assumed ninety times ninety mouths, drank water from many rivers, and extinguished the fire. He then assumed a small form to enter the place where the Soma was. |
| 33 Garuda, assuming a golden body, entered the region where the Soma was kept. He saw a revolving wheel of steel and two snakes guarding the Soma. He diminished his body and passed through the wheel, then covered the snakes' eyes with dust and mangled them. He took the Amrita and broke the machine surrounding it. He met Vishnu on his way and was granted two boons: immortality and freedom from disease without drinking the Amrita. Garuda also granted Vishnu a boon, becoming his carrier. While coursing through the air, Indra hurled a thunderbolt at Garuda, who laughed and spoke sweet words, respecting the Rishi Dadhichi, the Vajra, and Indra. He cast a feather, which all creatures admired, and Indra desired eternal friendship with him. |
| 34 Garuda boasted about his strength to Indra, saying he could bear the Earth and all the worlds on a single feather. Indra replied, "Everything is possible in thee. Accept my sincere friendship." Garuda refused to give the Soma to Indra, but promised to place it down and let Indra take it. Indra granted Garuda a boon, and Garuda asked to eat the snakes. Indra agreed, and Garuda brought the Amrita to his mother and the snakes. However, Indra took the Amrita back to heaven, leaving the snakes to lick the kusa grass, which divided their tongues. Garuda enjoyed himself in the woods with his mother and devoured the snakes. The story of Garuda's feats is highly revered and guarantees heaven to those who listen or read it to an assembly of Brahmanas. |
| 35 Saunaka asked Sauti to recite the names of the principal snakes, as he had only mentioned the names of Vinata's sons. Sauti agreed, but said he would only mention the chief ones, as there were too many to list. He then recited the names of 64 snakes, including Sesha, Vasuki, Airavata, Takshaka, and others. He concluded by saying that the sons and grandsons of these snakes were innumerable, and that the total number of snakes was impossible to calculate, numbering in the thousands and millions. He ended the recitation, fearing it would become too tedious. |
| 36 Saunaka asked what the snakes did after hearing of the curse. Sauti said that Sesha, the eldest, practised hard penances to avoid living amongst his wicked brothers. Brahma saw Sesha's ascetic devotions and asked what he desired. Sesha replied that he wanted to avoid his brothers and cast off his body to avoid companionship with them in another life. Brahma knew of the brothers' behaviour and offered Sesha a boon. Sesha asked that his heart always delight in virtue and ascetic penances. Brahma was pleased and asked Sesha to hold the Earth steady, which Sesha agreed to do. Brahma told Sesha to enter a hole and support the Earth with his head. Sesha did so and was praised by Brahma as the god Dharma, supporting the world like Indra or himself. Sesha, also known as Ananta, lives underneath the Earth, supporting the world at Brahma's command. Brahma then gave Ananta the bird Garuda, son of Vinata, as a helper. |
| 37 Vasuki, the snake, gathered his brothers to consult on how to neutralize their mother's curse. They discussed various plans to stop Janamejaya's sacrifice, including disguising themselves as Brahmanas, becoming the king's counselors, biting the sacrificial priest, extinguishing the sacrificial fire, stealing the Soma juice, biting the people, defiling the food, demanding the sacrificial fee, kidnapping the king, or biting him to death. However, Vasuki was not satisfied with any of these suggestions, considering them unrighteous and harmful. He believed that only their father Kasyapa's grace could save them and was anxious about finding a solution that would benefit all snakes. Vasuki wanted to find a way to stop the sacrifice without harming anyone, but his brothers' suggestions were all evil and violent. He was torn between finding a solution and avoiding harm to his kind. |
| 38 Elapatra addressed the snakes, saying that fate was the root of their fear and only fate could be their refuge. He shared a conversation between the gods and Brahma, where the gods questioned why Brahma didn't prevent Kadru's curse. Brahma explained that the snakes had multiplied and become cruel, but virtuous ones would escape destruction. A Rishi named Jaratkaru would be born, and his son Astika would stop the sacrifice. The gods asked who Jaratkaru's wife would be, and Brahma replied that she would be Vasuki's sister, also named Jaratkaru. Elapatra revealed that he saw Vasuki's sister and suggested giving her in marriage to the Rishi Jaratkaru, who was roaming in search of a bride, as a means of release from their fear. |
| 39 The serpents rejoiced at Elapatra's words and Vasuki carefully raised his sister Jaratkaru. Later, the gods and Asuras churned the ocean, using Vasuki as the churning-cord. Afterward, Vasuki and the gods appealed to Brahma to end Vasuki's suffering from his mother's curse. Brahma told Vasuki to follow Elapatra's advice, as the time had come. Jaratkaru, a Brahmana, had been born and was performing ascetic penances. Vasuki was to bestow his sister upon him at the right time. Only wicked snakes would be destroyed, not virtuous ones. Vasuki, still afflicted by the curse, ordered his snakes to watch Jaratkaru and inform him when the Rishi sought a wife, as the fate of their race depended on it. |
| 40 Saunaka asked Sauti about the origin of Rishi Jaratkaru's name. Sauti explained that "Jara" means waste and "Karu" means huge, indicating the Rishi's large body, which he reduced through ascetic penances. Saunaka then asked about the birth of Astika. Sauti began to relate the story, saying that Vasuki wanted to bestow his sister on Jaratkaru, but the Rishi was too engaged in ascetic devotions to seek a wife. Meanwhile, King Parikshit, a great-grandson of Pandu, was hunting in the forest when he came across Jaratkaru, who was observing a vow of silence. Parikshit, angry and thirsty, placed a dead snake on the Rishi's shoulder, but the Muni remained silent. Later, Jaratkaru's son Sringin, a powerful and wrathful Rishi, learned of
the incident and was incited to anger by a friend's taunts. |
| 41 Sringin, son of Jaratkaru, learned that his father was carrying a dead snake placed by King Parikshit. Enraged, Sringin cursed the king to die within seven days by the snake Takshaka. He then went to his father, still bearing the snake, and was again filled with anger and grief. His father, however, was not pleased with the curse, saying that ascetics should forgive and that the king, though flawed, protected them and allowed them to perform their religious rites. The king's actions, though wrong, were done in ignorance of Jaratkaru's vow of silence. Sringin's father argued that the king was essential for maintaining order and allowing people to perform their duties and sacrifices, and that cursing him was unrighteous. |
| 42 Sringin's father, Samika, tried to counsel his son to forgive King Parikshit, but Sringin refused to retract his curse. Samika then sent a disciple, Gaurmukha, to inform the king of the curse and his own forgiveness. Gaurmukha delivered the message, and the king, filled with remorse, sought a way to avoid the curse. He built a mansion on one column, surrounded by guards, physicians, and Brahmanas, to protect himself from Takshaka's bite. Meanwhile, the Brahmana Kasyapa, hoping to cure the king and gain wealth and virtue, rushed to the kingdom. However, Takshaka, disguised as an old Brahmana, intercepted Kasyapa and boasted that his poison would kill the king, and no one could cure him. Kasyapa confidently asserted that his knowledge and power would enable him to cure the king. |
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| 43 Takshaka, the snake, challenged Kasyapa to revive a tree he had bitten and burned. Kasyapa successfully revived the tree, impressing Takshaka. Takshaka offered Kasyapa wealth to not cure the king, but Kasyapa refused. Takshaka then deceived the king by sending snakes disguised as ascetics with poisoned fruit. The king, feeling fate had brought him to this moment, intentionally chose the fruit with Takshaka inside and allowed the snake to bite him, fulfilling the curse. The king's ministers, also bound by fate, approved of his actions. Takshaka coiled around the king's neck and bit him, ending his life. |
| 44 The councillors, witnessing the king's demise, fled in terror. Takshaka's poison caused the mansion to blaze, and the king's body was cremated with rites performed by his priest and councillors. The minor son, Janamejaya, was crowned king, and despite his youth, showed wisdom and bravery, ruling like his great-grandfather Yudhishthira. His ministers, impressed by his abilities, arranged his marriage to Vapushtama, daughter of the king of Kasi. Janamejaya was overjoyed with his bride and remained faithful to her, spending his days in pleasure and pursuit of happiness, like Pururavas with Urvasi. Vapushtama, devoted to her lord, pleased him with her excessive affection, and the two lived happily. |
| 45 Jaratkaru, a powerful ascetic, encountered the spirits of his ancestors suspended in a hole by a cord of virana roots, slowly being eaten away by a rat (representing Time). The Pitris begged Jaratkaru to save them by having a son, as their own asceticism couldn't rescue them from their fate. They explained that they were Rishis of the Yayavara sect, who had fallen from a sacred region due to not having children. They told Jaratkaru that he was their only hope, as he was the last thread in their lineage. They urged him to take a wife and beget children, as asceticism alone couldn't save them. Jaratkaru was moved by their plight and decided to help them. |
| 46 Jaratkaru, moved by his ancestors' plight, promised to marry and have a son to save them. He vowed to only marry a maiden with the same name as him, who would accept him voluntarily and not require maintenance. He wandered the earth, searching for such a bride, but to no avail. Directed by his ancestors, he continued his search, eventually calling out for a bride in the forest. Vasuki, the snake king, heard his plea and offered him a decorated maiden, but Jaratkaru hesitated, unsure if she met his criteria. He asked Vasuki for her name and reiterated that he wouldn't maintain her. |
| 47 Vasuki offered his sister, Jaratkaru, to the Rishi Jaratkaru, promising to maintain her. Jaratkaru agreed, but warned her that he wouldn't tolerate disobedience. They married and lived in a chamber provided by Vasuki. Jaratkaru's wife became pregnant and conceived a child with great energy. One day, as the sun set, she woke Jaratkaru for his evening prayers, fearing he'd lose virtue if he didn't perform them. Jaratkaru, angered by the interruption, threatened to leave her, citing their agreement. His wife begged him to stay, explaining she only wanted to preserve his virtue. Jaratkaru revealed that their child would be a virtuous Rishi and left, determined to resume his penances. |
| 48 Jaratkaru's wife went to her brother Vasuki, distressed by her husband's departure. Vasuki, anxious about the fate of their race, asked if she was pregnant, hoping their union would produce a son to save them from the snake sacrifice. Jaratkaru's wife reassured him, recounting her husband's promise of a son as brilliant as the sun. Vasuki, overjoyed, accepted her words and celebrated his sister's pregnancy. The embryo grew, and in time, she gave birth to a radiant son, Astika, who would relieve his ancestors' fears. Astika studied the Vedas with Chyavana and demonstrated remarkable intelligence, virtue, and saintliness. Though just a boy, he showed great gravity and was reared with care in the snake palace, resembling the celestial lord Mahadeva. He grew daily, delighting all the snakes. |
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| 49 Janamejaya asked his ministers about his father Parikshit's life and death. The ministers described Parikshit as a virtuous and high-souled king who protected his people and was loved by all. He was a disciple of Saradwat and dear to Govinda. After ruling for 60 years, he died, mourned by all. Janamejaya asked how his father met his end. The ministers explained that Parikshit, like his grandfather Pandu, became addicted to hunting and one day, while pursuing a deer, he encountered a silent Rishi in the woods. Angered by the Rishi's silence, Parikshit placed a dead snake on his shoulders. The Rishi, despite being insulted, remained calm and silent. |
| 50 The ministers told Janamejaya about his father Parikshit's death. Parikshit had insulted a Rishi, who cursed him to die from a snake bite. The Rishi's son, Sringin, cursed Parikshit to be burned by Takshaka's poison within seven days. A Brahmana, Kasyapa, tried to save Parikshit but was tempted by Takshaka with wealth and returned. Takshaka then bit Parikshit, killing him. Janamejaya was installed as king and vowed to avenge his father's death. He asked his ministers about the incident and heard about Kasyapa's encounter with Takshaka. Janamejaya was grief-stricken and angry, and he resolved to avenge his father's death by exterminating the snake race. |
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| 51 King Janamejaya vowed to avenge his father's death by performing a snake-sacrifice to kill Takshaka and his relatives. He called his priest and Ritwiks to help him accomplish this task. They told him about a great sacrifice devised by the gods, known as the snake-sacrifice, which was read about in the Puranas. The king ordered preparations for the sacrifice and asked his Ritwiks to gather the necessary things. They constructed a sacrificial platform, decked it with valuable articles, and installed the king for the sacrifice. However, a professional builder, a Suta, warned that the sacrifice would not be completed due to a Brahmana's interference. The king then ordered his gate-keepers to admit no one without his knowledge. |
| 52 The snake-sacrifice began, and the priests poured clarified butter into the fire, uttering mantras and the names of snakes. The snakes trembled with fear, and their hearts quaked. They fell into the fire, swollen and breathing hard, twining each other with their heads and tails. Snakes of all sizes and colors fell into the fire, uttering cries. Those that measured a krosa, a yojana, and a gokarna fell with great violence. Hundreds and thousands of snakes perished, including some like horses, elephant trunks, and maddened elephants. The snakes, afflicted with their mother's curse, fell into the fire, their bodies strong and virulent, their poison deadly. They were like maces with iron spikes, ever inclined to bite. The sacrifice continued, with the snakes falling into the fire in large numbers. |
| 53 Saunaka asked about the Rishis who participated in King Janamejaya's snake-sacrifice. Sauti replied that prominent Brahmanas like Chandabhargava, Kautsa, Jaimini, Vyasa, and others became the Ritwiks and Sadasyas. When the sacrifice began, terrible snakes fell into the fire, filling the air with their cries and a terrible stench. Takshaka, the prince of snakes, sought Indra's protection, who assured him of safety. However, Vasuki, the king of snakes, was grief-stricken seeing his family perish and appealed to his sister to solicit their nephew Astika's help to stop the sacrifice. Vasuki recalled the Grandsire's prophecy that Astika would end the sacrifice. He feared falling into the fire and begged his sister to save him and their relatives. |
| 54 Jaratkaru, the snake-dame, told her son Astika that the time had come to fulfill the purpose for which she was bestowed on his father by her brother Vasuki, the king of snakes. Astika asked why she was given to his father, and Jaratkaru explained that their mother Kadru had cursed her sons to be burned in Janamejaya's sacrifice as punishment for refusing to falsely represent Uchchaihsravas, the prince of horses. The Grandsire approved the curse, but later told Vasuki that Jaratkaru's son would relieve the snakes. Vasuki bestowed Jaratkaru on Astika's father, and Astika was born to relieve the snakes from the curse. Astika promised his mother and Vasuki that he would protect them from the fire and stop the sacrifice. He went to Janamejaya's sacrifice, but was refused admittance by the door-keepers. He gratified them and entered the sacrificial compound, adoring the king, Ritwiks, Sadasyas, and the sacred fire. |
| 55 Astika praised King Janamejaya's sacrifice, comparing it to those of Soma, Varuna, Prajapati, and others. He blessed the king, saying his sacrifice was equal to ten thousand of Sakra's and like those of Yama, Harimedha, and Rantideva. He compared the king's splendor to that of the sun and his lordship to Indra's. Astika also praised the king's strength, energy, and knowledge, likening him to various gods and legendary figures. He concluded by gratifying the king, Sadasyas, Ritwiks, and sacrificial fire. King Janamejaya, seeing the signs and indications around him, prepared to respond. |
| 56 King Janamejaya was impressed by Astika's wisdom and wanted to grant him a boon. The Sadasyas agreed, but only if Takshaka, the snake king, was present. The king urged the Hotri to continue the sacrifice, and Indra appeared, hiding Takshaka in his garment. The king ordered the Hotri to cast Takshaka into the fire, and Takshaka was forced out of Indra's garment. As the sacrifice continued, Takshaka was drawn towards the fire, crying out in fear. Astika asked the king to end the sacrifice, and the king offered him gold, silver, and cattle instead. Astika refused, asking only that the sacrifice be ended to relieve his maternal relations. The king repeatedly asked Astika to ask for another boon, but he refused. Finally, the Sadasyas urged the king to grant Astika's boon. |
| 57 Sauti listed the names of snakes that fell into the fire, including those from Vasuki's race, such as Kotisa, Manasa, and Purna. He also mentioned snakes from Takshaka's race, like Puchchandaka and Mandalaka, and those from Airavata's race, like Paravata and Pandara. Additionally, he listed snakes from Kauravya's race, like Eraka and Kumaraka, and from Dhritarashtra's race, like Sankukarna and Sukhana. Sauti noted that there were countless snakes, including many with multiple heads, and that he could not mention all of them. He described the snakes as having terrible forms, huge bodies, and deadly poison, and said that they were burnt by the thousands, afflicted by their mother's curse. |
| 58 Sauti told Saunaka about Astika's encounter with King Janamejaya. When the king was about to grant Astika's boon, Takshaka, the snake, remained in mid-air, afraid to fall into the fire. Astika had told Takshaka to "stay" three times, and the snake obeyed. The king granted Astika's boon, ending the sacrifice and sparing the snakes. The king rewarded Astika and the Ritwiks, and Astika returned home, gratified. The snakes, grateful to Astika, asked him to solicit a boon. Astika requested that anyone who read or heard the story of his act would have no fear of snakes. The snakes agreed, and Astika ascended to heaven, leaving behind sons and grandsons. Sauti concluded the story, saying that it dispels all fear of snakes. |
| 59 Saunaka asked Sauti to recite the history composed by Vyasa, which was narrated among the Sadasyas during the sacrifice. Sauti agreed to recite the Mahabharata, which was born from Vyasa's ocean-like mind and spreads the fame of the Pandavas. Saunaka expressed his eagerness to hear the history, which he considered sacred and excellent. Sauti began to recite the Mahabharata from the beginning, feeling great pleasure in sharing the story. Saunaka listened intently, seeking to quench his thirst for knowledge. The Mahabharata, a great and wonderful history, was about to unfold before him. |
| 60 Sauti described how Krishna-Dwaipayana, also known as Vyasa, arrived at Janamejaya's snake sacrifice. Vyasa, the grandfather of the Pandavas, was born to Parasara and Kali on an island in the Yamuna. He mastered the Vedas and histories, and divided the Vedas into four parts. He had knowledge of the supreme Brahma and was revered by all. Vyasa entered the sacrificial pavilion, where Janamejaya and other kings and Ritwiks were seated. Janamejaya welcomed Vyasa with a golden seat and worshiped him with water, Arghya, and kine. Vyasa was gratified and asked about the king's welfare. Janamejaya asked Vyasa to recite the history of the Kurus and Pandavas, including the cause of their disunion and the great battle that followed. Vyasa directed his disciple Vaisampayana to narrate the history to the king and the assembled Sadasyas and chieftains. Vaisampayana began to recite the history, telling the story of the hostility and extinction of the Kurus and Pandavas. |
| 61 Vaisampayana began to recite the history of the Pandavas, as told by Vyasa. The Pandavas, gifted with physical strength and popularity, were persecuted by their cousins, the Kurus, led by Duryodhana and Karna. Despite attempts on their lives, the Pandavas survived and eventually fled to the woods, where they met a Rakshasa and later lived in disguise in the town of Ekachakra. Bhima slew a man-eating Rakshasa, Vaka, and they later obtained Draupadi as their common wife. They were sent to Khandavaprastha, where they built a kingdom and subjugated neighboring princes. Arjuna was sent to the woods for eleven years and months, where he obtained Subhadra as his wife and gratified Agni with Vasudeva's help. Agni gave Arjuna the bow Gandiva and a quiver. The Pandavas eventually returned to Hastinapura, but Duryodhana refused to return their kingdom, leading to war. The Pandavas exterminated the Kshatriyas and slew Duryodhana, reclaiming their kingdom. |
| 62 Janamejaya requested Vaisampayana to recite the entire Mahabharata, as he was curious about the history of the Pandavas and the Kurus. Vaisampayana agreed, stating that the history was extensive and would take time to recite. He praised the Mahabharata as a sacred and excellent composition, equal to the Vedas, and capable of granting victory and salvation. He emphasized its significance, stating that hearing it would purify the heart, destroy sins, and grant virtue. Vaisampayana began to recite the history, starting with the generation of the Kurus and the Pandavas. |
| 63 Vaisampayana continued, "Uparichara, the king of the Chedis, was a virtuous and righteous ruler. He was devoted to the welfare of his subjects and was loved by them. He was also a great warrior and had conquered many lands. Once, while out hunting, he came across a beautiful woman named Girika, who was transformed into a fish by a curse. He befriended her and eventually married her, and she gave birth to a son named Matsya. Matsya was a great warrior and went on to become a wise and just king. Meanwhile, Parasara, a great sage, came across Satyavati, a beautiful woman who was also a fisherwoman. He was taken by her beauty and asked her to marry him. She agreed, and they had a son named Vyasa, who was a great scholar and went on to become one of the most revered sages of all time. Bhishma, another great warrior and leader, was born to Ganga, the goddess of the river Ganges, and King Santanu. He was a great hero and played a crucial role in the battle of the Kurus. Dharma, the god of justice, was born as Vidura, a wise and intelligent man who was well-versed in the arts of governance and warfare. The Pandavas, five brothers who were the sons of Pandu, were born to Kunti and Madri. They were great warriors and heroes, and their story is the central theme of the Mahabharata. The Kauravas, the sons of Dhritarashtra, were also great warriors, but they were consumed by greed and jealousy, which ultimately led to their downfall. The battle of the Kurus was a great and epic conflict that lasted for eighteen days and saw the rise and fall of many great heroes. In the end, the Pandavas emerged victorious, but at a great cost. The story of the Mahabharata is a tale of heroism, duty, honor, and the struggle between good and evil. It is a reminder that even in the face of great adversity, righteousness and virtue will ultimately prevail." |
| 64 Janamejaya asks Vaisampayana to tell him about the birth of the Pandavas and Kauravas. Vaisampayana explains that the earth was once filled with Kshatriyas, but they were all killed by Parasurama. The Kshatriya women then went to Brahmanas and had children, who became the new generation of Kshatriyas. The earth was once again governed virtuously by the Kshatriyas, and the other orders were filled with joy. However, the Asuras, who were defeated by the celestials, began to be born on earth as kings and oppressed the earth. The earth sought the protection of Brahman, who appointed the gods to be born on earth to ease her burden. The gods, including Indra, accepted and went to Narayana, who agreed to be incarnate. The earth was then filled with creatures, and the Kshatriyas, led by the Pandavas and Kauravas, were born. The Pandavas were virtuous and just, while the Kauravas were consumed by greed and jealousy. The battle of the Kurus ensued, and the Pandavas emerged victorious. The story of the Mahabharata is a tale of heroism, duty, and the struggle between good and evil. |
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6 Sambhava Parva 78 341.1 4:44
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| 65 Vaisampayana tells Janamejaya about the birth of the gods, Danavas, Gandharvas, Apsaras, and other creatures. Brahman's six spiritual sons, including Marichi and Kasyapa, had many offspring. Daksha's thirteen daughters, including Aditi and Diti, were born to Kasyapa. Aditi's sons, the twelve Adityas, included Dhatri, Mitra, and Vishnu. Diti's son Hiranyakasipu had five sons, including Prahlada. Danu had forty sons, including Viprachitti and Vana. Sinhika's sons included Rahu, and Kala's sons were like Yama. Sukra, a Rishi's son, was the Asuras' priest. Vinata's sons included Garuda and Aruna. Kadru's sons included Sesha and Vasuki. The Gandharvas and Apsaras were born to Pradha and Amrita. This account extends life, is sacred, and pleases the ear. Reading it in the presence of gods and Brahmanas brings progeny, good fortune, fame, and excellent worlds after death. |
| 66 Vaisampayana tells Janamejaya about the birth of gods, demons, and other creatures. Brahman's six spiritual sons included Marichi, Angiras, and Atri. Angiras' sons were Vrihaspati, Utathya, and Samvarta. Atri's sons were numerous and included the Rishi Durvasa. Pulastya's sons were the Rakshasas, Monkeys, Kinnaras, and Yakshas. Pulaha's sons were the Salabhas, lions, Kimpurushas, tigers, bears, and wolves. Kratu's sons were the companions of Surya. Daksha, a Rishi, sprang from Brahman's right toe and his wife from his left toe. Daksha's fifty daughters were given to Dharma, Chandra, and Kasyapa. Dharma's ten wives included Kirti and Lakshmi. Chandra's twenty-seven wives were the Nakshatras and Yoginis. Kasyapa's thirteen wives included Aditi, Diti, and Kadru. Aditi's twelve sons, the Adityas, included Indra and Vishnu. Diti's sons were Hiranyakasipu and Prahlada. Kadru's sons were Sesha and Vasuki. The genealogy of all principal creatures is described, including the Rudras, Vasus, Maruts, and Viswedevas. This account washes away sins and grants knowledge and a good after-life. |
| 67 Vaisampayana tells Janamejaya about the birth of gods, demons, and creatures from Brahman's sons. Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu were Brahman's six spiritual sons. Angiras' sons were Vrihaspati, Utathya, and Samvarta. Atri's sons included Durvasa. Pulastya's sons were the Rakshasas, Monkeys, Kinnaras, and Yakshas. Pulaha's sons were the Salabhas, lions, Kimpurushas, tigers, bears, and wolves. Kratu's sons were the companions of Surya. Daksha, a Rishi, sprang from Brahman's right toe and his wife from his left toe. Daksha's fifty daughters were given to Dharma, Chandra, and Kasyapa. Aditi's twelve sons, the Adityas, included Indra and Vishnu. Diti's sons were Hiranyakasipu and Prahlada. Kadru's sons were Sesha and Vasuki. The genealogy of all principal creatures is described, including the Rudras, Vasus, Maruts, and Viswedevas. This account is sacred and washes away sins. |
| 68 Janamejaya asks
Vaisampayana to tell him about the Kuru dynasty from the beginning. Vaisampayana starts by describing King Dushmanta, the founder of the Paurava line, who ruled the earth with great energy and virtue. During his reign, there were no mixed castes, no agriculture, no mining, and no sinful people. Everyone was virtuous and did their duties without desire for reward. There was no fear of thieves, famine, disease, or anything else. The subjects depended on the king and had no fear. Indra poured showers at the right time, and the earth was full of wealth and animals. The Brahmanas were truthful and engaged in their duties. The king was strong, skilled in combat, and well-versed in weapons and riding elephants and horses. He was loved by his subjects and ruled virtuously, similar to Vishnu, the sun, the ocean, and the earth. |
| 69 Janamejaya asks Vaisampayana about the birth and life of Bharata and the origin of Sakuntala. Vaisampayana describes King Dushmanta's journey into the forest with his large force, including horses, elephants, and warriors. The king's procession is loud and impressive, and ladies from the town shower him with flowers. The king is compared to Sakra, the slayer of enemies, and is followed by Brahmanas and others who bless him. As he enters the forest, he sees a variety of trees and animals, and begins to hunt, killing many deer and tigers with his arrows, sword, and mace. The forest is disturbed, and the animals flee in fear, many being eaten by the warriors. The king's energy and prowess are praised, and his ability to repel enemies is compared to the Vasus. The forest is eventually made bereft of lions and tigers, and the king's journey continues. |
| 70 King Dushmanta, fatigued and hungry, enters a beautiful forest with his follower. They come upon a desert, then another forest, full of ascetics' retreats, lovely trees, and creatures. The king is charmed by the forest's beauty and enters an asylum, like the region of the celestials, where he sees many Rishis, including Kasyapa. He lays aside his royal signs and enters with his minister and priest, hearing Brahmanas chanting hymns and reciting mantras. The retreat is like a second region of Brahman, with learned Brahmanas skilled in various sciences and sacrificial rites. The king is amazed and wonders if he is in the region of Brahman. He desires to see more of the asylum, inhabited by Rishis of ascetic wealth and exalted vows. |
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| 71 King Dushmanta enters the hermitage, but doesn't find Rishi Kanwa. A beautiful maiden, Sakuntala, comes out and welcomes him. She offers him a seat, water, and Arghya, and asks about his health and peace. The king asks about Kanwa's whereabouts, and Sakuntala says he has gone to fetch fruit. The king is smitten with Sakuntala's beauty and asks about her identity and how she came to be in the woods. Sakuntala reveals that she is Kanwa's daughter, born to him through Menaka, an Apsara sent by Indra to tempt Viswamitra, a powerful ascetic. Menaka was anxious about approaching Viswamitra, but Indra assured her that he would protect her. With the help of Marut and Manmatha, Menaka tempted Viswamitra, and Sakuntala was born as a result. |
| 72 Menaka, an Apsara, was sent by Indra to tempt Viswamitra. She entered his retreat and began to sport before him, but Marut stole her garments, revealing her beauty. Viswamitra was overcome with lust and invited her to stay, and they spent a long time together, resulting in the birth of Sakuntala. Menaka left the infant on the bank of the river Malini, where vultures protected her from harm. Kanwa found the child and adopted her as his own, naming her Sakuntala (bird-protected). Sakuntala regards Kanwa as her father, not knowing her real father. She tells King Dushmanta that she is Kanwa's daughter, born to him through Menaka, an Apsara sent by Indra to tempt Viswamitra. |
| 73 King Dushmanta, smitten with Sakuntala, asks her to be his wife and offers her wealth and his kingdom. Sakuntala asks him to wait until her father, Kanwa, returns, but Dushmanta persuades her to marry him according to the Gandharva form, citing its legitimacy for Kshatriyas. Sakuntala agrees on the condition that their son will be his heir-apparent. Dushmanta agrees and they wed. Kanwa, aware of all through his spiritual eye, approves of the union and blesses Sakuntala, predicting that their son will be mighty and illustrious. He also grants Sakuntala's request that the Paurava monarchs may always be virtuous and retain their thrones. Dushmanta returns to his capital, pondering what Kanwa will say, while Sakuntala stays back, ashamed to face her father. Kanwa, pleased with the union, blesses Dushmanta and his ministers through Sakuntala. |
| 74 King Dushmanta, captivated by Sakuntala's beauty, proposed marriage. She agreed, but only if their son would inherit the throne. Dushmanta consented and they wed according to the Gandharva rite. Kanwa, aware of the union through his spiritual eye, approved and blessed them. He predicted their son would be mighty and illustrious, and granted Sakuntala's request that the Paurava monarchs always retain their virtue and throne. Dushmanta, pleased, returned to his capital, pondering Kanwa's reaction. Sakuntala remained, ashamed to face her father. Kanwa, however, was delighted with the union and blessed Dushmanta and his ministers through Sakuntala. He emphasized the importance of virtue and righteousness, ensuring a prosperous reign for Dushmanta and their future son. With Kanwa's blessing, the couple's future looked bright, their love and virtue paving the way for a glorious destiny. |
| 75 Vaisampayana recites the genealogy of royal sages, including Daksha, Manu, Bharata, and Pururavas. Pururavas, the son of Ila, was a powerful king who brought three kinds of fire from the Gandharvas and married Urvasi, an Apsara. His son, Nahusha, was a virtuous king who supported the Pitris, celestials, and Brahmanas, but made the Rishis pay tribute. Nahusha's son, Yayati, was a great king who ruled the Earth, performed sacrifices, and respected the gods. However, he was cursed with decrepitude by the Muni Usanas. Yayati asked his sons to take his decrepitude, but only Puru accepted. With Puru's youth, Yayati enjoyed himself and later returned to asceticism, installing Puru on the throne. Yayati eventually succumbed to Time and ascended to heaven with his wives. This genealogy highlights the importance of virtue, asceticism, and respecting the gods. It also shows the consequences of pride and the importance of self-control, as seen in Yayati's story. |
| 76 Janamejaya asks Vaisampayana about Yayati's marriage to Devayani, the daughter of Sukra. Vaisampayana narrates the story of Kacha, son of Vrihaspati, who was sent to learn the science of reviving the dead from Sukra. Kacha was slain by the Danavas, but Sukra revived him with his science. This happened three times, with Kacha eventually gaining the knowledge. Devayani, Sukra's daughter, fell in love with Kacha and threatened to starve herself if he didn't return. Sukra, unable to refuse his daughter, revived Kacha, who emerged from his stomach after receiving the science. Kacha revived Sukra and worshipped him as his preceptor. Sukra, angry with the Danavas, cursed them and set a limit on Brahmanas drinking wine. Kacha, having obtained the knowledge, returned to the celestials. This story highlights the importance of respecting one's preceptor and the power of knowledge. It also shows the consequences of pride and the importance of self-control, as seen in Sukra's curse on the Danavas. |
| 77 Kacha, having completed his vow, prepared to leave Sukra's abode. Devayani, Sukra's daughter, asked Kacha to marry her, citing their close relationship and her devotion to him. Kacha refused, citing her status as his preceptor's daughter and his regard for her as a sister. Devayani threatened to curse him, saying his knowledge would not bear fruit. Kacha accepted the curse, saying it would not affect his ability to impart knowledge to others. He then left for the celestial abode, where he was welcomed by Indra and the celestials. They praised his achievements and promised him a share in sacrificial offerings. This passage highlights Kacha's loyalty, respect, and adherence to virtue, as well as Devayani's passion and determination. The curse and Kacha's response also show the complexities of their relationship and the consequences of their choices. |
| 78 Devayani, Sukra's daughter, was thrown into a well by Sarmishtha, Vrishaparvan's daughter, after a dispute over a garment. Yayati, son of Nahusha, found her and rescued her from the well. Devayani told Yayati about her quarrel with Sarmishtha and her father's occupation as a Brahmana. Yayati, taken by her beauty and story, returned to his capital with her. Devayani sent her maid, Ghurnika, to inform Sukra about the incident. Sukra found Devayani in the woods and consoled her, saying she was not the daughter of a hired adorer, but of one who was adored by all. He reminded her of his strength and his role in nourishing living things. This passage highlights the tension between Devayani and Sarmishtha, as well as the kindness and chivalry of Yayati. Sukra's words to Devayani emphasize his own power and importance, and serve to comfort and reassure her. |
| 79 Sukra advised Devayani to conquer her anger and forgive others, citing the importance of self-control and the benefits of forgiveness. He compared forgiveness to a snake shedding its skin, and emphasized that a wise person should not imitate the behavior of children who quarrel without reason. Devayani responded, acknowledging the value of forgiveness, but arguing that a preceptor should not tolerate disrespectful behavior from a disciple. She expressed her desire to leave the country, where evil behavior was prevalent, and seek a place where good behavior and pure birth were valued. She lamented the cruel words spoken by Sarmishtha, Vrishaparvan's daughter, and considered death preferable to adoring one's enemies while possessing no good fortune oneself. This passage highlights Sukra's wisdom and Devayani's strong emotions and sense of justice. The conversation emphasizes the importance of self-control, forgiveness, and seeking a supportive environment. |
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td style="background-color:#CCCCFF;">80 Sukra, angry at Vrishaparvan's treatment of his daughter Devayani, threatened to leave him and his relatives. Vrishaparvan begged Sukra to stay, offering him anything he desired. Sukra asked him to gratify Devayani, who demanded Sarmishtha, Vrishaparvan's daughter, as her waiting-maid. Sarmishtha agreed, accompanied by a thousand maidens, and promised to follow Devayani wherever her father gave her away. Devayani was gratified and entered the Asura capital with her father, who was welcomed back with great reverence. This passage highlights the tension between Sukra and Vrishaparvan, as well as the reconciliation and Devayani's triumph over Sarmishtha. The story showcases the importance of family relationships, power dynamics, and the fulfillment of desires.
| 81 Devayani, accompanied by Sarmishtha and 2,000 maids, encountered King Yayati in the woods. Yayati was drawn to Devayani's beauty and asked about her and Sarmishtha's relationship. Devayani explained that Sarmishtha was her waiting-maid, a result of Fate. Yayati revealed his identity and his pursuit of deer had brought him to the spot. Devayani proposed marriage, citing the union of Brahmanas and Kshatriyas in the past. Yayati hesitated, citing the superiority of Brahmanas and the danger of their anger. Devayani convinced him to accept her, and Sukra, her father, bestowed his blessing on the union. Yayati requested absolution from the sin of marrying a Brahmana, which Sukra granted. The marriage ceremony was performed, and Yayati returned to his capital with Devayani, Sarmishtha, and the 2,000 maids. |
| 82 Yayati established Devayani in his inner apartments and Sarmishtha in a nearby mansion. After a thousand years, Sarmishtha, now grown up, saw Yayati in the woods and asked him to grant her a private interview. She expressed her desire to have a son by him, citing the excuse that a lie is excusable in certain situations. Yayati initially refused, citing his vow to never summon Vrishaparvan's daughter to his bed. However, Sarmishtha persuaded him, arguing that she was Devayani's friend and equal, and that Yayati was her master and lord too. Yayati eventually agreed, and they spent time together, resulting in Sarmishtha's pregnancy. She later gave birth to a son, whom she raised with Yayati's protection. |
| 83 Devayani discovered Sarmishtha's secret and confronted her, accusing her of committing a sin. Sarmishtha revealed that her children were fathered by Yayati, citing the excuse that a friend's husband is equal to one's own. Devayani felt wronged and sought her father Sukra's help. Sukra cursed Yayati, causing him to lose his youth and be overcome by decrepitude. Yayati begged Sukra to reverse the curse, offering to transfer his decrepitude to one of his sons in exchange for his youth. Sukra agreed, stating that the son who accepted Yayati's decrepitude would inherit the throne and enjoy long life, fame, and numerous progeny. This passage highlights the conflict between Devayani and Sarmishtha, Yayati's curse, and his subsequent plea to Sukra. The story showcases the themes of love, desire, and the consequences of one's actions. |
| 84 Yayati, overcome with decrepitude, asked his sons to take his weakness and decrepitude in exchange for his youth. Yadu, Turvasu, and Drahyu refused, citing the inconveniences of decrepitude. Yayati cursed them, saying their races would be extinct, they would be impure, and their desires would not be fulfilled. Anu also refused, and Yayati cursed him, saying decrepitude would overcome him and his progeny would die in youth. Finally, Puru, the youngest son, accepted Yayati's request, and Yayati transferred his decrepitude to Puru's body. Yayati was gratified with Puru and blessed him, saying the people in his kingdom would have their desires fulfilled. |
| 85 Yayati, rejuvenated, indulged in pleasures and ruled virtuously, gratifying all subjects and gods. He enjoyed life to the fullest, but wisely, never transgressing religious precepts. After a thousand years, he returned Puru's youth and installed him as king, despite opposition from the four orders and Brahmanas. They cited Yadu's right as the eldest son, but Yayati justified his decision, citing Puru's obedience and Sukra's command. He noted that Yadu and other sons had disobeyed him, while Puru alone had obeyed and regarded him. The people agreed, and Puru was crowned. Yayati then retired to the woods, followed by Brahmanas and ascetics. The sons of Yadu, Turvasu, Drahyu, and Anu became the Yadavas, Yavanas, Bhojas, and Mlechchhas respectively, while Puru's progeny became the Pauravas, including the present king. Yayati's story highlights the importance of obedience, virtue, and wise rule, and serves as a lesson for future generations. |
| 86 Vaisampayana narrated the story of King Yayati, who installed his son Puru on the throne and retired to the forest to lead a hermit's life. Yayati lived on fruits and roots, controlled his mind and passions, and gratified the gods and Pitris with sacrifices. He entertained guests with forest fruits and clarified butter, living a simple life for a thousand years. He then observed a vow of silence for a year, living on air alone, and practiced severe austerities for another year, standing on one leg amidst four fires and the scorching sun. His achievements earned him fame that covered heaven and earth. Eventually, he ascended to heaven but was hurled down by Indra. However, he remained in the firmament and later re-entered heaven with Vasuman, Ashtaka, Pratarddana, and Sivi. Janamejaya requested Vaisampayana to narrate Yayati's story in detail, which he agreed to do, highlighting Yayati's illustrious life on earth and in heaven. |
| 87 Vaisampayana narrated the story of King Yayati, who dwelt in heaven and was revered by the gods. Indra asked Yayati about his conversation with his son Puru when he gave him his kingdom. Yayati replied that he advised Puru to never wrong others, to forgive, and to utter soothing words. He also said that one's wrath can burn oneself and that cruel speech can torture others. Indra then asked Yayati who he considered his equal in ascetic austerities, and Yayati replied that he saw none equal to him. Indra rebuked Yayati for disregarding others and said he would fall from heaven. Yayati requested to fall among the virtuous and was granted his wish. As he fell, he was beheld by Ashtaka, who asked him who he was and why he was falling. Yayati was received with kindness and respect by Ashtaka and the assembled wise and virtuous individuals. |
| 88 Vaisampayana narrates the story of King Yayati, who dwelt in heaven and was revered by the gods. Indra asked Yayati about his conversation with his son Puru, and Yayati shared his advice on virtues like forgiveness and kind speech. Indra then asked Yayati about his equals in ascetic austerities, and Yayati replied that he saw none equal to him. Indra rebuked Yayati for disregarding others and said he would fall from heaven. Yayati requested to fall among the virtuous and was granted his wish. As he fell, he was received with kindness and respect by Ashtaka and the assembled wise and virtuous individuals. Ashtaka asked Yayati who he was and why he was falling, and Yayati was received with peace and support. |
| 89 Yayati, the son of Nahusha and father of Puru, fell from heaven due to his pride and disregard for all creatures. He met Ashtaka, who asked about his identity and why he was falling. Yayati shared his story, saying he had once been a great king who acquired religious merit and dwelt in celestial regions, including Indra's and Vishnu's. He lived for millions of years, enjoying perfect beatitude, but eventually fell from Nandana, his religious merits destroyed. He heard the celestials lamenting his fall and asked where he would land, and they directed him to Ashtaka's sacr
ificial region. Yayati reflected on his past, saying he had once been vain but now knew that destiny was supreme. He advised Ashtaka to avoid vanity and cultivate contentment, saying that one should not exult in wealth or learning. He shared his wisdom, saying that happiness and misery are transient, and that one should not grieve for misery. Yayati was glad to be among the wise and virtuous, and Ashtaka was impressed by his humility and wisdom. Despite his fall from heaven, Yayati remained steadfast in his beliefs, knowing that destiny was supreme. |
| 90 Ashtaka asked Yayati about his fall from heaven and how men can lose virtue. Yayati explained that those who speak of their own merits suffer in the hell called Bhauma, and that men are reborn after death, based on their acts, into a womb, where they develop and are reborn. He also explained how beings enter the womb in a subtle form and develop into visible life, and how the virtuous attain superior forms of existence, while the vicious become inferior creatures. Ashtaka asked how men can attain superior regions without returning to earthly life, and Yayati replied that it is through asceticism, benevolence, tranquility, self-command, modesty, simplicity, and kindness. He warned that vanity destroys these qualities and that knowledge alone does not lead to Brahma. Yayati emphasized the importance of humility and performing good deeds without seeking honor or pride. |
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