Mahabharata Vol. 1 (Penguin Translated Texts) (10 page)

Souti said, ‘When the Brahmanas were seated there in a circle, Ruru went into the deep forest and wept loudly. Overcome with grief, his lamentations were piteous. Thinking and remembering his beloved Pramadvara, he mourned. “She is lying on the ground, that slender-bodied beauty, increasing my grief and that of her relatives. What can be more painful than this? If I have ever given alms, performed austerities, if I have shown respect to my superiors, let those merits instil life into my beloved. If I have controlled myself from the day I was born, if I have stuck to the prescribed rites, let the beautiful Pramadvara rise up right now.” The messenger of the gods said, “O Ruru! The words that you utter in your grief can have no effect. O righteous one! Someone whose mortal time on this earth has run out, cannot come back to life again. The miserly life has run out for this daughter of the gandharva and the apsara. Therefore, do not yield even a little to grief. However, in advance, the great gods have devised an antidote. If you wish to implement this, you will get back your Pramadvara.” Ruru replied, “O traveller in the sky! Tell me the details of the means the gods have provided for in advance. I will implement what I hear. Your honour, grant me deliverance.” The messenger of the gods said, “O descendant of the Bhrigu lineage! Give up half of your life to the girl. O Ruru! Your
wife Pramadvara will rise up again.” Ruru replied, “O best of the travellers in the sky! I give up half of my life to the girl. Let my beloved arise, in the form and adornment of love.” Then the supreme king of the gandharvas and the supreme messenger of the gods together went to Dharmaraja.
²¹

‘They addressed him in these words. “O Dharmaraja! If you so think, let Ruru’s beautiful bride Pramadvara, who is now dead, arise with half of Ruru’s life.” Dharmaraja replied, “O messenger of the gods! If you so wish, let Ruru’s wife Pramadvara arise with half of Ruru’s life.” When he thus spoke, the beautiful lady Pramadvara, engaged to Ruru, arose as if from a slumber, endowed with half of Ruru’s life. It was later seen in the future that the illustrious Ruru gave up half of his long life for the sake of his wife and this shortened his own. Thereafter, on the designated day, their respective fathers gladly married them in accordance with the rites and the couple passed their days, devoted to each other. Having obtained a wife who was so difficult to get, beautiful and radiant as the filaments of a lotus, the sage of firm austerities took a vow to destroy the snakes. Whenever he saw a snake, he was possessed with terrible anger. If it was near, he always killed it with a weapon.

‘O Brahmana! One day, Ruru entered a very large forest. He saw an old
dundubha
²²
lying there. With the intention of killing it, he then raised staff, like the staff of death and struck it. The dundubha then addressed the Brahmana. “O ascetic! I have not done you an iota of harm today. For what reason and in what violent rage do you wish to do violence to me?”’

‘Ruru said, “My wife, whom I love as much as I love my own life, was bitten by a snake. O snake! At that time, I took a
terrible vow that thereafter I would kill every snake that I saw. It is for that reason that I do violence to you and I shall deprive you of your life.” The dundubha replied, “O Brahmana! There are other snakes that bite mankind. The dundubhas are snakes only by smell; you should not kill them. We may share the same misfortune, but we do not share the same good fortune. We may share the same sorrows, but we do not share the same joys. Since you cannot differentiate between right and wrong, you should not kill the dundubhas.” On hearing the words of the snake, Ruru did not kill the dundubha, because he was scared and thought it might be a rishi.

‘The revered Ruru now sought to pacify the snake. “O snake!” he said. “If you desire, tell me how you came to be so metamorphosed.” The dundubha replied, “O Ruru! I was earlier a rishi named Sahasrapata. I became a snake through a Brahmana’s curse.” Ruru asked, “O best of the snakes! Why were you cursed by an angry Brahmana and how long will you have to continue in this present form?”’

‘The dundubha said, “In times long past, I had a Brahmana friend named Khagama. He was truthful in his words and possessed powers through his austerities. When he was engaged in the agnihotra sacrifice, out of juvenile playfulness, I made a snake out of blades of grass and tried to frighten him. He fainted. When he regained consciousness, that truthful ascetic, rigid in his vows, told me in great anger, ‘Since you created a powerless mock snake to frighten me, you will yourself turn into a powerless
²³
snake through my curse.’ O ascetic! I knew the power of his austerities. Therefore, very agitated in my heart, I told him, ‘I stand here, bowing before you and saluting you with folded hands. Since I am your friend, I did this only to make you laugh. O Brahmana! You should forgive me and take back your curse.’ Seeing that my mind was thus agitated,
the ascetic was moved and breathing hot and hard, he said, ‘What I have said must come to pass. But, O ascetic! Since you are always rigid in your austerities and unwavering from your rites, hear what I have to say and hold it close to your heart. When Pramati’s son, the pure Ruru appears, you will be immediately freed from the curse on seeing him.’ You are that Ruru, the son of Pramati. Regaining my form, I will tell you something for your benefit.

‘“O best of beings! The righteous path is non-violence and that of not destroying life. Therefore, a Brahmana should never take the life of any living creature. The sacred texts say that a Brahmana should always be peaceful, learned in the Vedas and the Vedangas, should make all creatures fearless and should be non-violent, truthful and forgiving. The supreme duty of Brahmanas is to retain the knowledge of the Vedas. The duty of the Kshatriyas is not meant for you. O Ruru! Listen to me. To hold up the rod of punishment, to rule over and protect subjects, these are the natural duties of Kshatriyas. In days gone by, the snakes were destroyed in Janamejaya’s sacrifice. But the frightened snakes were saved by a Brahmana at the snake-sacrifice. O supreme among the Brahmanas! This was Astika, chief among the Brahmanas, powerful in his austerities, brave, strong and learned in the Vedas.”’

‘Ruru said, “O supreme among the Brahmanas! Why did King Janamejaya cause violence to the snakes and how did he destroy them? O best of the Brahmanas! Why were the snakes saved by the wise Astika? I wish to hear all this.”

‘The sage said, “O Ruru! You will hear the great history of Astika from a Brahmana who will recount it.” Saying this, he vanished.’

Souti said, ‘Ruru rushed to look for the rishi, but could not find him anywhere in the forest. Not finding him, he was tired and fell down on the ground. Regaining his senses, he returned home and asked his father. On his asking, his father told him the entire story.’

This parva has 1025 shlokas and forty-one chapters.

Chapter 13: 45 shlokas
Chapter 14: 23 shlokas
Chapter 15: 13 shlokas
Chapter 16: 40 shlokas
Chapter 17: 30 shlokas
Chapter 18: 11 shlokas
Chapter 19: 17 shlokas
Chapter 20: 15 shlokas
Chapter 21: 17 shlokas
Chapter 22: 5 shlokas
Chapter 23: 12 shlokas
Chapter 24: 14 shlokas
Chapter 25: 33 shlokas
Chapter 26: 47 shlokas
Chapter 27: 35 shlokas
Chapter 28: 25 shlokas
Chapter 29: 23 shlokas
Chapter 30: 22 shlokas
Chapter 31: 18 shlokas
Chapter 32: 25 shlokas
Chapter 33: 31 shlokas
Chapter 34: 18 shlokas
Chapter 35: 13 shlokas
Chapter 36: 26 shlokas
Chapter 37: 27 shlokas
Chapter 38: 39 shlokas
Chapter 39: 33 shlokas
Chapter 40: 11 shlokas
Chapter 41: 30 shlokas
Chapter 42: 20 shlokas
Chapter 43: 39 shlokas
Chapter 44: 22 shlokas
Chapter 45: 28 shlokas
Chapter 46: 41 shlokas
Chapter 47: 25 shlokas
Chapter 48: 26 shlokas
Chapter 49: 28 shlokas
Chapter 50: 17 shlokas
Chapter 51: 23 shlokas
Chapter 52: 22 shlokas
Chapter 53: 36 shlokas

It is one of the longer parvas and is about the snake-sacrifice, which provides the setting where the Mahabharata story was told. The parva is named after a sage named Astika, who saved the snakes (the major ones) from the snake-sacrifice.

Shounaka asked, ‘Why did that tiger among kings, King Janamejaya, decide to have a snake-sacrifice until all the snakes were destroyed? Why did Astika, supreme among the Brahmanas, save the snakes from the blazing fire? Whose son was the king who performed the snake-sacrifice? Whose son was that best of the Brahmanas? Tell us.’

Souti said, ‘O best of the Brahmanas! O best of the speakers! I shall recount in all its details the great story of Astika, as it was told. Listen.’

Shounaka said, ‘I wish to hear in detail the beautiful story of the ancient and famous Brahmana sage Astika.’

Souti said, ‘The wise know this ancient story as history. It was recounted by Krishna Dvaipayana to the inhabitants of the Naimisharanya. At the request of the Brahmanas, my learned father Lomaharshana, Vyasa’s disciple and a suta, once narrated it. O Shounaka! I was present at the time. Since you have asked me, I shall recount the story of Astika exactly as I heard it.

‘Astika’s father was as powerful and mighty as Prajapati.
¹
He was celibate and was always engaged in great austerities. He was controlled in his food and never spilt his semen. He was known by
the name of Jaratkaru. He was the chief among mendicants,
²
righteous and rigid in his vows. Once, when he was travelling, he saw his ancestors hanging upside down in a great cave, their feet pointing upwards and their heads down. On seeing them Jaratkaru asked, “Who are you, hanging upside down in this cave, tethered with a rope made of grass that has been eaten away by rats who secretly live in this cave?” The ancestors replied, “We are rishis rigid in our vows, known as the
yayavara
s. O Brahmana! We are descending into the earth because we have no descendants. We only have one descendant known as Jaratkaru. But unfortunate as we are, that unfortunate one has adopted the path of austerities. Therefore, that fool does not think of having a wife so as to get a son. It is for that reason that we are hanging upside down in this cave, because we are decaying. Like sinners, despite having a protector, we are unprotected. O excellent one! Who are you that you are sorrowing for us like a relative? O Brahmana! We wish to know who you are that you are standing before us mourning, though we deserve to be mourned?” Jaratkaru replied, “I am Jaratkaru himself and you are my fathers and grandfathers who have come before me. Tell me what I should do.”

‘The ancestors said, “For your sake and for us, endeavour your best to have a son so that our lineage can continue. O exalted one! Such is the law. From the fruits of virtuous action and from the stored-up merits of austerities one does not obtain the gains accrued by having a son. Therefore, as we are instructing you, try your best to marry a wife and have a son. O son! You are our recourse and this will bring us the greatest good.”

‘Jaratkaru replied, “I have always resolved never to have a wife. But I will take a wife for the sake of your welfare. O ancestors! If I get a girl under my conditions, I will marry her according to the prescribed rites. Her name has to be the same as mine and her relatives have to willingly bestow her on me as a gift. But who will give a wife to a poor man like me? However, I will accept a girl who is given to
me as alms. O ancestors! I shall go as far as to marry a wife under these conditions. I shall not act otherwise. O my ancestors! For the sake of relieving you, I shall have offspring from her so that you may attain the eternal state and be happy there.”’

Souti said, ‘The Brahmana who was rigid in his vows thereafter roamed the earth in search of a wife. But he did not get a wife. One day, the Brahmana went into a forest and, remembering the words of his ancestors, thrice begged for a woman in a faint voice. Thereupon, Vasuki
³
appeared and offered his sister to the Brahmana for acceptance. But he did not accept her, because he thought she did not have the same name as his. The great-souled Jaratkaru had intently thought to himself that he would not accept for a wife someone who did not bear the same name as his. Then Jaratkaru, of great austerities and of great wisdom, asked, “O snake! Tell me truthfully, what is your sister’s name?” Vasuki replied, “O Jaratkaru! My younger sister’s name is also Jaratkaru. Given by me, accept this slender-waisted one as your wife. O best of the Brahmanas! Till now, I have protected her for you. Therefore, take her.” O foremost among those who have knowledge of the brahman! In times gone by, the snakes were cursed by their mother
⁴
that they would be destroyed in Janamejaya’s sacrifice by the one whose charioteer was the wind.
⁵
It was to pacify this curse that the best of the snakes
⁶
married his sister to the great-souled rishi of good vows.

‘Accepting her in accordance with the prescribed rites, he
⁷
had from her a great-souled son named Astika, great-souled and an ascetic and learned in the Vedas and the Vedangas. He looked on all the
worlds impartially and removed the fear from his father and mother. Then, after a long time, we have heard that a ruler of men
⁸
from the Pandava lineage conducted a great sacrifice known as the snake-sacrifice. When the sacrifice for the destruction of the snakes went on, Astika, of great fame, delivered them from the curse. Saving his maternal uncles, relatives and other snakes, he then delivered his ancestors by having a son through his ascetic practices. O Brahmana! He freed himself from their debt through his diverse vows and study of the Vedas. He pleased the gods through sacrifices in which many offerings were made. He pleased the sages through his celibacy and his ancestors through his progeny. Jaratkaru and his grandfathers went to heaven.

‘After a long time, the noble Jaratkaru, best of the sages, had a son named Astika and after following the righteous path, went to heaven. I have narrated the account of Astika as I heard it. O tiger of the Bhrigu lineage! Now tell me, what else should I narrate?’

Shounaka said, ‘O Souti! Tell us once again, in detail, the account of the holy and wise Astika. You listen most obediently to what we say. O son! You speak in gentle tones, with the right words and metres. We are very pleased. You speak like your father. Your father was always ready to please us. Therefore, tell us this account, as your father narrated it.’

Souti said, ‘O long-lived ones! I shall tell you the story of Astika exactly as I heard it from my father. O Brahmana without sin! Many years ago, in the era of the gods, Prajapati
⁹
had two fair daughters and these sisters had great beauty. Their names were Kadru and
Vinata and they were the wives of Kashyapa. Their husband was like Prajapati and obtaining great happiness from his wives, gave each of them a boon. Hearing that their husband Kashyapa was willing to grant boons, these two beautiful women were transformed from happiness to great joy. Kadru wished to have one thousand nagas as her sons, equal to one another in splendour. Vinata asked for two sons, greater than Kadru’s sons in strength, form, energy and valour. Then, her husband granted her the boon of sons she wanted and Kashyapa told Vinata that it would be as she wished. Having got the boon she desired of two greatly powerful sons, Vinata was satisfied and happy. So was Kadru at having obtained the boon of one thousand sons, equal in splendour. “Nurture the embryos with care.” Saying this, the great ascetic Kashyapa went away to the forest, leaving his two wives satisfied with their boons.’

Souti said, ‘O lord of the Brahmanas! After a long time, Kadru gave birth to one thousand eggs. Vinata gave birth to two eggs. Their happy maidservants kept these separately in steaming vessels and 500 years passed. After 500 years, Kadru’s sons emerged from the eggs. But nothing was seen to emerge from Vinata’s two eggs. Thereupon, that ascetic lady Vinata, impatient to have a son but ashamed and sorry, broke open one of the eggs and saw her son, with the upper part of the body formed, but the lower part yet unformed. It was then heard that the enraged son cursed his mother. “O mother! Since out of avarice, you broke open this egg and didn’t allow my body to be completely developed, you will be enslaved for 500 years by the woman you sought to equal. O mother! Your other illustrious son will set you free from slavery, if you wait patiently and do not break open the egg prematurely and deform his body like you have done mine. If you wish to have a son of unrivalled strength, you must patiently wait for his time of birth, for 500 years.” Thus cursing his mother Vinata, the son arose into the sky. O Brahmana! Aruna
¹⁰
can be seen in the morning. At the right time, Garuda, the enemy of the nagas, was born. As soon as he was born,
he deserted his mother. O tiger of the Bhrigu lineage! Being hungry, the king of the birds rose into the sky to search for the food earmarked for him by the creator.’

Souti said, ‘O great ascetic! At around this time, the two sisters once saw Ucchaihshrava approach towards them. This gem, the best of horses, was worshipped by all the gods when he arose when the ocean was churned for nectar. This horse was supreme, of unsurpassed strength, divine, forever young, wonderful and decorated with all the auspicious marks.’

Shounaka asked, ‘Where and how did the gods churn the ocean for nectar, from which you say this powerful and resplendent king of horses arose? Tell me this.’

Souti said, ‘There is a supreme mountain named Meru that is blazing with energy. The sun’s rays are scattered when they fall on its golden and glowing peaks. Adorned with ornaments of gold and frequented by gods and gandharvas, this is unfathomable and unattainable to those who have committed many sins. Fearful beasts of prey roam its heights and divine herbs illuminate it. That great mountain arises high to cover the vaults of heaven. It cannot be approached through the imagination. It is bedecked with many trees and rivers and it echoes with the beautiful melodies of many birds. It has stood aloft for many eras. It was on this peak’s bejewelled and beautiful summit that all the revered gods ascended. Those who had practised austerities and observed vows gathered and held consultations about how they might obtain the ambrosia. When all the gods thought and consulted each other, the god Narayana
¹¹
spoke to Brahma. “The pot of curdled milk
¹²
must be churned by the gods
and the demons together. When that is done, ambrosia and all the herbs and all the jewels will emerge. O gods! Therefore, churn the ocean and you will get the ambrosia.”’

Souti said, ‘There is a mountain named Mandara, with soaring peaks that tower like clouds. Adorned with nets of innumerable creepers, echoing with the melodies of many birds and with many fierce-toothed beasts of prey roaming on it, it is frequented by
kinnara
s,
¹³
apsaras and gods. It rises up 11,000
yojana
s
¹⁴
above and its base extends 11,000 yojanas downwards. Having failed to uproot it, all the gods came to Vishnu and Brahma, who were seated together, and told them, “For the sake of our welfare and intelligence, endeavour to find a means to uproot Mandara.” O descendant of the Bhrigu lineage! Both Vishnu and Brahma said, “Let it be that way”, and summoned by Brahma and directed by Narayana to perform the task, the powerful Ananta
¹⁵
uprooted the king of mountains with all his might, with all the forests and all the beings that lived in the forests. With the mountain,
¹⁶
the gods then went to the shores of the ocean and told him, “O ocean! We have come to churn your waters for the sake of the ambrosia.” The lord of the rivers replied, “Let it be that way, but give me my share. I shall then be able to bear the great crushing when my waters are churned by Mandara.” The gods and the demons then went to Akupara, the king of the tortoises and said, “You will have to bear the mountain
on your back.” Thus addressed, the tortoise offered his back, and using instruments, Indra fixed the mountain on his back.

‘O Brahmana! In days long past, having made Mandara the churning rod and Vasuki the rope, the gods and the demons began to churn the ocean, the treasure house of waters. For the sake of the ambrosia, the
asura
s and the danavas
¹⁷
grasped one end of the king of the snakes and the great gods grasped the tail. And Ananta stayed with the revered Narayana and repeatedly raised and lowered the head of the naga. As the naga Vasuki was raised up and down by the gods, black smoke and flaming winds issued from his mouth. From this smoke was created clouds with lightning in them and showers rained down on all the gods, refreshing them when they were tired and fatigued. From the sides of the mountain, flowers showered down and refreshed all the gods and the demons. Tugged by the gods and the demons as they churned the ocean, there arose from Mandara a terrible roar, like deep thunder in the clouds. All kinds of marine creatures were crushed by the great mountain and in hundreds gave up their lives in the salty ocean. Many living beings who dwelt in the underground depths, in the land of Varuna, met their destruction. From the whirling Mandara, great trees crashed against each other, were torn from their roots, and tumbled down, with all the nestling birds. Great fires frequently blazed forth from the friction of trees brushing against each other. The mountain Mandara looked like dark clouds filled with streaks of lightning. It drove out and burnt lions, elephants and many other creatures and killed them all. Then Indra, foremost among the gods, began to pacify the blazing fires that were everywhere by pouring down rain from the clouds. The juices of many herbs and the resins of many large trees flowed into the waters of the ocean and the gods became immortal through the juices of the milk, mixed with extracts of liquid gold, which had the powers of ambrosia. Through those juices and resins, the waters
of the ocean now turned into milk and the milk turned into clarified butter, mixed with the best of essences.