Ruru’s Anger Toward Snakes

Grass snake – Natrix natrix. Pic taken by the Tiefen See or Grubensee, Storkow (Mark), Brandenburg, Germany.

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: Sage Ruru and Pramadvara — A Beautiful Love Story

Note: In the previous post, we read about the beautiful love story of Sage Ruru and Pramadvara. In this post, we will read about how Ruru’s anger toward snakes was calmed by an old Dundubha snake.

Ruru was very happy to have a wife like Pramadvara. She was beautiful, bright, and gentle like the filaments of a lotus flower. She was the kind of woman who was extremely hard to find. 

However, even after Pramadvara came back to life, Ruru was unable to forgive the snake for biting his beloved. Consequently, he made a vow to destroy the entire serpent race. Whenever he saw a serpent, he would be filled with anger and would destroy it with a weapon.

One day, Ruru entered a deep forest. There, he saw an old serpent of the Dundubha species on the ground. He immediately picked up his stick to strike the serpent. But before Ruru could strike the serpent, it said to Ruru, “O brahmana, why are you trying to slay me? I have not harmed you in any way.”

Ruru replied, “A snake once bit my wife who is as dear to me as my own life. After that, I took a vow that I would destroy every snake I came across. Therefore, I will strike and destroy you too.”

The Dundubha replied, “O brahmana, I am a snake of the Dundubha species. We do not bite humans. We are serpents only in name. We do not enjoy the things that serpents enjoy, but, unfortunately, we are subject to human anger just like the other poisonous serpents. Humans do not understand this. Therefore, O brahmana, Dundubha snakes should not be slain.”

When Ruru heard these words, he also noticed that the old Dundubha snake was indeed afraid of being hit by Ruru. The brahmana decided not to hit the snake. He first comforted the snake and then asked him, “O snake, tell me, who are you in reality?”

The snake answered, “I used to be a rishi. My name was Sahasrapat. However, I was transformed into a snake because of a brahmana’s curse.”

Ruru asked, “O best of snakes, why did the brahmana curse you? How long will you have to remain as a snake?”

Note: A Dundubha is a non-poisonous water snake.

In the next post, we will find out why rishi Sahasrapat was cursed to become a snake and how long he would have to remain in that form.

Next Post: Rishi Sahasrapat Regains his Human Form

Table of Contents (The Complete Mahabharata in Simple English)

/by

Sage Ruru and Pramadvara — A Beautiful Love Story

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: The Story of Apsara Menaka and the Gandharva King’s Daughter

Note: In the previous post, we read about Pramadvara’s birth and how Ruru (a descendant of Sage Bhrigu) fell in love with the beautiful lady when he saw her for the first time in her foster father’s (Sage Sthulakesa) hermitage.

And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love.

Ruru sought help from his friends to tell his father (Pramati) about his love for Pramadvara. When Pramati learned of Ruru’s feelings, he met the famous rishi, Sthulakesa, and asked for his daughter’s hand in marriage for his son. Sthulakesa, who was happy with the marriage proposal, betrothed his daughter Pramadvara to Ruru. He decided to hold the marriage ceremony of the day when the star Varga-Daivata (Purva-Phalguni) would be in the ascendant.

A few days after that, the beautiful virgin lady (Pramadvara) was playing with her friends. Unfortunately, while playing, she stepped on a coiled serpent, who was impelled by fate to sting Pramadvara with its poisonous fangs.

Pramadvara lost consciousness and immediately dropped to the ground and her face started to become pale. Her friends were flung into despair as they saw Pramadvara’s beautiful face change into something painful to look at, and as the poison spread, she lay as if asleep on the ground, and her face once again changed into a form that was even more beautiful in her unconsciousness than it was while she was living.

Very soon, Sage Sthulakesa and many other holy ascetics came to that place and saw her lying down unconscious, but like a splendid lotus. Many famous brahmins came there, sat around her, and wept out of compassion. 

Ruru felt crushed in spirit when he saw Pramadvara lying on the ground. Filled with despair and grief, he lamented loudly:

“O, the delicate lady, who I love so much, lies on the ground. What can be sadder and horrifying than this event?”

As if speaking with the Gods, Ruru said: 

“If I have been generous, if I have performed acts of penance,  if I have revered my superiors, let all the merits of these actions restore the life of my beloved Pramadvara.”

“If I have truly exercised virtuous self-control and adhered to my vows from birth then let the fair Pramadvara arise.”

While Ruru spoke these words in his grief, a messenger came from heaven and stood before him. The messenger said, “O Ruru! O, pious man! A person whose days on earth have ended can never come back to life.”

The messenger referring to Pramadvara said, “The days of this child of an apsara and a Gandharva king are over, therefore, O child, do not grieve over what fate has decided.”

The messenger continued, “However, the Gods have provided a way to restore her life. If you agree to their command, then Pramadvara may live again.”

When Ruru heard the messenger say that there was a way to bring Pramadvara to life, he replied, “What is it that the Gods have commanded? Tell me everything so I may fulfill their command.”

The messenger said to Ruru, “Give up half of your life to your beloved Pramadvara. O Ruru of Bhrigu’s race, if you give half of your life to Pramadvara then she will come back to life.”

Ruru immediately replied, “I most willingly give half my life to Pramadvara. Now let her rise from the ground.”

Upon hearing Ruru’s words, the messenger, who was none other than Pramadvara’s father (the Gandharva king), went to Dharma Deva and said, “O Dharmaraja, if this is your wish then let Pramadvara arise with half of Ruru’s life.”

Dharma Deva gave his consent and Pramadvara returned back to life.

Ruru and Pramadvara’s fathers arranged their marriage on an auspicious day and the beautiful couple lived and died together, ever devoted to each other.

Note: In the next post, we will read about Ruru’s anger toward snakes.

Kisari Mohan Ganguli’s translation of the Mahabharata, mentions the names of the people who sat around the lifeless Pramadvara after she was bitten by the snake.

They are Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and the famous Sweta. Also sitting there were Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, Pramati’s son Ruru, and other inhabitants of the forest.

Next Post: Ruru’s Anger Toward Snakes

Table of Contents (The Complete Mahabharata in Simple English)

Image Credit: Photo by Amy Shamblen on Unsplash

/by

The Story of Apsara Menaka and the Gandharva King’s Daughter

12th century sandstone statue of an apsara, from Madhya Pradesh, India

Table of Contents

Previous: How Lord Brahma Pacified Agni Deva

Note: In the previous post, we read about how Brahma Deva convinced Agni to return to the world. The story of Agni Deva’s withdrawal from the world was narrated in reference to Sage Bhrigu which was narrated in relation to the desire of the ascetics (in Naimisha forest) to listen to the story of Sage Bhrigu and his family.

In this post, we will return to the thread of Sage Bhrigu’s family.

Ugrasrava Sauti addressed the ascetics in Naimisha forest saying: 

“O bhrahmana, Sage Chyavana, and his wife Sukanya had a son called Pramati. He too was an illustrious sage with resplendent energy. 

Pramati had a son with the apsara Ghritachi. Their son was named Ruru.

Ruru married Pramadvara. They had a son called Sunaka.

O brahmanas, now I will tell you the entire story of Ruru of abundant energy.”

Note: Ugrasvara Sauti begins the story of Ruru with his to-be wife’s birth. These words were spoken by Sauti to the ascetics in Naimisha forest.

Once there was a great rishi called Sthulakesa. Along with being very kind and learned, he also possessed great ascetic power. 

At that time, the apsara Menaka had an intimate relationship with the Gandharva King. As a result, Menaka became pregnant. During her pregnancy, she stayed in a place very close to rishi Sthulakesa’s hermitage. When the baby was born, Menaka put the baby on the banks of a river that flowed near the hermitage. Thus abandoning the baby, she returned to heaven. 

Note: Kisari Mohan Ganguli’s translation of the Unabridged Mahabharata does not mention the Gandharva King’s name, however, other sources mention him as King Vishwavasu of the Gandharvas. The Gandharvas were celestial singers (or musicians). They were also skilled in the art of illusions and many Gandharvas also possessed deep spiritual knowledge.

Different people are mentioned as Gandharva Kings at different times. So it’s not clear what the word ‘king’ in reference to Vishwavasu really means. It could also mean famous and influential Gandharva. 

In any case, Vishwavasu had obtained deep spiritual knowledge through his conversations with the sage, Yajnavalkya. Vishwavasu had also mastered the art of creating illusions. He taught this art to one of his friends, who later taught it to Arjuna.

The abandoned baby (Menaka’s daughter) was very beautiful and filled with the light of heaven. When Rishi Shulakesa discovered this child near his hermitage, he was filled with compassion for the abandoned baby. The rishi picked up the child and raised her as his own daughter performing all the vedic rites at the appropriate times. He named this child, Primadvara, because she surpassed everyone with her good qualities.

One day, Bhrigu’s great-grandson, Ruru, saw Pramadvara in rishi Sthulakesa’s hermitage. His heart by pierced by the God of love the moment he saw the beautiful Pramadvara.

Note: In the next post, we will read about the beautiful love story of Ruru and Pramadvara.

Next: Sage Ruru and Pramadvara – A Beautiful Love Story

/by

How Lord Brahma Pacified Agni Deva

Brahma at a 6th/7th-century temple in Aihole, Karnataka
Note: In the previous post, we read that the entire world was plunged into a state of distress after Agni receded in response to Bhrigu’s curse. All the Gods and rishis went to Brahma Deva to seek a resolution in the dispute between Agni and Bhrigu. Consequently, Brahma Deva summoned Agni to pacify him.

In this post, we will read about how Brahma Deva pacified Agni.

When Agni approached Brahma, the latter spoke with Agni in these gentle words, “O Agni, you are the creator of the worlds and you are the destroyer! You are ever-present in the three worlds and you facilitate the sacrifices (yagnas) and ceremonies. Therefore, please act in a way that ceremonies are not interrupted.”

Brahma continued, “O Agni, you who first eats the sacrificial ghee (clarified butter), you who is the lord of everything, why are you acting so foolishly? You alone are pure in this universe and you will stay pure. You will not have to eat impure things with your entire body. Only those flames that represent your baser nature will eat impure things. You also exist in the stomach of all beings. That part of you will also have to eat flesh and other impure things because it exists in the stomach of carnivorous animals. However, just as everything that is touched by the sun’s rays becomes pure, everything that is burnt by your flames will also become pure.”

Brahma Deva continued his explanation to Agni, “O Agni, you are the supreme energy born from your own power. With that power of your’s allow rishi Bhrigu’s words to come true. Come back into the world and continue to receive the offerings (through your flames) made to you and to the Gods.”

Agni was satisfied with Lord Brahma’s explanation that even though he may have to consume impure things, only a small part of him will have to consume them, and that part too will be able to purify those items as soon as they are burnt in his flames.

He replied to Brahma Deva, “So be it,” and returned to the world to obey the command of the great Brahma.

This decision of Agni caused everyone (the Gods, rishis, and all creatures) in the world to rejoice and Agni also rejoiced because he was freed from the prospect of sin.

Note: This post ends the story of Puloma. In this story, we read about the virtuous lady Puloma, the rakshasa who abducted her, and the birth of Puloma’s child (Chyavana). We also read about how Puloma’s husband (Sage Bhrigu) cursed Agni and how Agni returned to the world after hearing Brahma Deva’s words. 

In the next post, we will begin the beautiful story of Ruru and Pramadvara, with Pramadvara’s birth.

Table of Contents

Previous: Agni Deva’s Response to Sage Bhrigu’s Curse

Next: The Story of Apsara Menaka and the Gandharva King’s Daughter

/by

Agni Deva’s Response to Sage Bhrigu’s Curse

The fire at a Yagna
Note: In the previous post, we read about how an angered Bhrigu cursed Agni because the latter had identified Puloma (Bhrigu’s wife) to a rakshasa who went on to abduct her. In this post, we will find out how Agni responded to the curse.

Agni Deva was enraged by Bhrigu’s curse. 

He said to the rishi, “What is the meaning of this rash behavior towards me? I have not done anything wrong by speaking the truth impartially. It is said that if a witness gives an incorrect answer, he ruins his ancestors and descendants up to seven generations. If a person who knows all the details of a situation does not give the correct answer when asked, he becomes stained with guilt.”

Agni Deva continued, “O brahmana, I can also curse you, but I won’t because I hold brahmins in high esteem. Although you already know all the details of my work and history, I will remind you of them again, so please listen carefully.”

“I multiplied myself, through my ascetic power, to become present in various forms in the world. I am present in the places of the daily homa; I am present in places where long sacrifices (yagnas) that extend for several years are conducted; I am present in places where holy rites for marriages and other functions are conducted. The Devas and Pitris are appeased when a priest pours ghee on my flames during a ceremony, done according to Vedic specifications.”

Note: Agni Deva then went on to describe the qualities of the Devas and Pitris. Through this description, he also explained to Bhrigu why the sage’s curse was incorrect and why he could eat unclean things. This is a deeply meaningful dialogue. about the mystical aspect of how beings in the universe exist in two states simultaneously: unity and distinctness. Through this dialogue, Agni Deva also speaks about purity at a metaphysical level. It is worth reflecting upon the deeper meaning of Agni Deva’s words.

I believe, this dialogue also points to the simple worldly wisdom of self-respect and withdrawing from a place where you or the qualities you have to offer are not respected.

Agni Deva continued, “The Devas are considered to be the waters. The Pitris are also considered to be the waters. They both have equal rights to the sacrifices called the Darshas and Purnamasas. Therefore, the Devas are the Pitris and the Pitris are the devas. They are identical beings worshipped together and they are also distinct beings worshipped separately in different phases of the moon. The Pitris are worshipped during the new moon and the Devas during the full moon. Both the Devas and the Pitris eat the offerings that are poured upon my flames. Therefore, I am called the mouth of the Devas and the Pitris. Being the mouth of the Devas and Pitris, how can I eat unclean things?”

After saying these words to Sage Bhrigu, Agni thought about the situation for a while and decided to withdraw himself from the world. He withdrew himself from the places where daily homas and other ceremonies were performed and he also withdrew himself from the places where extended yagnas were performed.

Everything in the world thus became deprived of Oms and Vashats; Swadhas and Swahas (mantras during the offerings in a yagna), and consequently all the creatures, thus deprived, became very distressed.

The rishis also became greatly distressed and decided to approach the Gods. They said, “O perfect beings, this world has lost the element of fire. All yagnas and homas and ceremonies have stopped. Because of this, everyone in the three regions of the universe is confused and bewildered. Please decide a proper course of action to resolve this matter, without any delay.”

The rishis and the Gods decided to approach Lord Brahma to resolve the matter. They explained to him everything that had happened between Sage Bhrigu and Agni Deva and how their dispute had caused Agni Deva to withdraw from the world resulting in an interruption in all the ceremonies. 

They also explained Agni Deva’s dilemma to Brahma Deva, “Agni has been cursed by Bhrigu to eat all sorts of things. But he is the mouth of the Gods and is the first one to consume the offerings that are poured in a yagna or ceremony. How can he be reduced to eat all things (pure and dirty) without discernment?”

Brahma Deva heard everything the rishis and the Gods had to say, and, after hearing them, he summoned Agni Deva to resolve the dispute.

Note: In the next post, we will find out how Brahma Deva pacified Agni Deva.

Table of Contents

Previous: Sage Bhrigu Curses Agni

Next: How Lord Brahma Pacified Agni Deva

/by

Sage Bhrigu Curses Agni

Sage Chyavana

Note: In the previous post, we read about how a rakshasa abducted Sage Bhrigu’s wife (Puloma) when the sage had left his house to perform his ablutions. When asked by the rakshasa, Agni Deva identified the pregnant lady as the sage’s wife. The rakshasa abducted her because her father had initially promised to marry his daughter with the rakshasa, but later, went back on his word and married her to Sage Bhrigu. 

After the rakshasa took the form of a boar and forcefully carried away Puloma, her child, who was still in her womb, became angry with the violence that the rakshasa had caused. As a result, the child (who was shining like the sun) came out of Puloma’s womb and fell to the ground. The rakshasa was startled when he noticed the child fall out of Puloma’s womb. He lost his grip on Puloma and fell down on the ground. As soon as the rakshasa fell on the ground, he was burnt to ashes. 

The grief-stricken Puloma picked up her child from the ground and started walking back to her home with tears in her eyes. When the tears fell on the ground, they formed a river whose waters followed Puloma as she walked back to Bhrigu’s ashrama. The great Lord Brahma comforted the crying lady and named the river that was formed from her tears – Vadhusara.

By the time Puloma and her child (Chyavana) returned to the hermitage, sage Bhrigu had also completed his ablutions and was already home. Upon seeing Puloma, he asked her who had identified her to the rakshasa.

Puloma replied that Agni (the God of fire) had identified her to the rakshasa and that the demon carried her away while she cried like a kurari (female osprey bird).

Puloma said, “It was only through the splendor of our child that I was rescued.”

Bhrigu became extremely angry with Agni Deva when he heard Puloma’s words, and in that state of extreme anger, he cursed Agni saying, “You will, from now on, eat all sorts of things.”

Note: Agni is known as the mouth of the Gods and he only consumed those things that were very pure. Sage Bhrigu cursed Agni such that he would have to eat all sorts of things – which meant he would also have to eat impure items. This was very disturbing to Agni.

On a separate note, much later, when Chyavana became a sage, he built his hermitage on the banks of the river Vadhusara which was formed from his mother’s tears. 

The Ayurvedic preparation “Chyavanprash” was named after Sage Chyavana because it was prepared by the Ashwini Kumars (the physicians of the Gods) to help Sage Chyavana restore his health and youth.

In the next post, we will read about how Agni responded to the sage’s curse.

Table of Contents

Previous: A Rakshasa Abducts Bhrigu’s Wife

Next: Agni Deva’s Response to Bhrigu’s Curse

Image Credit: The image at the top of the post was made available in the public domain by Kripal of Nurpur.

/by

A Rakshasa Abducts Bhrigu’s Wife

Image of a demon called Yakshagana

Note: In the previous post, we learned about Sage Bhrigu’s family. With this post, we begin the story of why Sage Bhrigu’s son was called Chyavana. The story begins with an incident that happened to Sage Bhrigu’s wife when she was pregnant.

After listening to Sauti’s description of Sage Bhrigu’s family, the great ascetic, Saunaka Kulapati, said to Sauti, “Why was the illustrious son of Bhrigu named Chyavana?”

Sauti replied, “Bhrigu had a wife whom he loved dearly. Her name was Puloma. One day, when Puloma was in the later stages of pregnancy, Bhrigu left his house to perform his ablutions. 

Soon after Bhrigu left, a rakshasa, whose name was also Puloma, came to Bhrigu’s house. There he saw Bhrigu’s irreproachable wife and was immediately filled with lust. In that state, he lost his senses.

Bhrigu’s beautiful wife offered the rakshasa (who approached their house) some fruits and roots from the forest. This delighted the rakshasa who burnt with desire. In that desire, he made a decision to carry her away.

In the past, Puloma’s father had promised to marry his daughter to the rakshasa, but eventually, she was married to Sage Bhrigu with due rites. The rakshasa’s mind still carried the anger of that incident. 

When he saw Bhrigu’s wife, who looked very similar to the lady he was going to marry in the past, he thought that this would be a good time to carry her away. However, he wanted to be sure if she was indeed the same lady.

Note: Kisari Mohan Ganguli’s translation of the Mahabharata does not explicitly mention that the rakshasa was unsure about the lady’s identity, however, a later incident does give the reader the impression that he was confused and wanted Agni Deva to verify her identity. I have added the above paragraph based on that impression.

The rakshasa saw the sacrificial fire which was always kept burning in the sage’s house. The rakshasa asked the fire, “Tell me, O Agni, rightfully speaking, whose wife is this woman? You are the mouth of the Gods, therefore, you are bound to answer my question. This lady, of fair complexion, was first to be wedded to me and I accepted her, but subsequently, her father wedded her to Bhrigu. Tell me — can this lady be truly regarded as Bhrigu’s wife? She is alone right now and I have decided to take her away, forcefully, from the hermitage. My heart burns with anger at the thought of this slender-waisted lady being Bhrigu’s wife when she was first promised to me.

The rakshasa asked this question to the flaming Agni Deva again and again. When he found the deva reluctant to give an answer, the rakshasa said to him, “O God of fire, you reside constantly within every living being, as a witness to their good and bad deeds. O respected one, then answer my question truly, has not Bhrigu incorrectly married the woman who was chosen to be my wife? You should, therefore, truly speak about whether she is my wife by first choice. After you answer me whether she is the wife of Bhrigu or not, I will take her away with me. Therefore answer my question with truth.”

Agni Deva was very distressed after hearing the rakshasa’s words. He was afraid of speaking a falsehood but was equally afraid of the consequences of speaking the truth. Agni Deva replied, speaking very slowly, the following words, “This lady, Puloma, was indeed chosen by you, O rakshaha, but you did not marry her with holy rites and invocations. However, this lady of much fame was bestowed by her father on Bhrigu with his blessings. She was not bestowed on you but was married to Bhrigu with Vedic rites in my presence. This is the same lady – I know her and I dare not speak a lie, because, O best of rakshasa, falsehood is never respected in this world.”

After hearing these words from Agni Deva, Puloma (the rakshasa) took the form of a boar and carried away Puloma (the lady), at the speed of thought.

Note: In the next post, we will read about how Sage Bhrigu reacts when he finds out that his wife was abducted because Agni Deva identified her to the rakshasa.

Table of Contents

Previous: A Brief Description of Sage Bhrigu’s Family

Next: Sage Bhrigu Curses Agni

Image Credit: The image was made available in the public domain by Mr.Manohara Upadhya (and uploaded by Gnanapiti) at https://www.flickr.com/photos/yakshagana/320782744/

/by

A Brief Description of Sage Bhrigu’s Family

Maharishi Bhrigu

Note: In the previous post, after narrating the story of Uttanka going to meet Janamejaya to seek revenge on the serpent king, Takshaka, Sauti asked the ascetics in Naimisha forest which story they wanted to hear next. Saunaka Kulapati, the chief sage, expressed an interest in hearing the story of Sage Bhrigu’s race. In this post, Sauti provides a brief description of Bhrigu’s family.

However, before returning to Sauti’s narration, let’s first learn a bit about Bhrigu’s background.

Sage Bhrigu is one of the saptarishis and also one of the many prajapatis (facilitators of creation). In the Bhagawad Gita, Lord Krishna identified Bhrigu as one of his vibhutis (divine manifestations). 

Sage Bhrigu was the first person to write a treatise on predictive astrology, called the Bhrigu Samhita.

It is believed that Sage Bhrigu’s hermitage (called Deepotsaka) was located near Dhosi Hills, which are on the north-western end of the Aravalli range near the border of Haryana and Rajasthan.

An aerial view of Dhosi Hills showing an ancient parikrama path

The following words were spoken by Sauti to Saunaka Kulapati and the ascetics in Naimisha forest to describe Sage Bhrigu and his family.

We are told that the great and blessed saint, Bhrigu, was created by Brahma from the fire at a sacrifice conducted by Varuna.

Sage Bhrigu had a son whom he loved very dearly. His name was Chyavana. 

Chyavana had a son called Pramati.

Pramati had a son called Ruru who was born from the union of Pramati and the celestial dancer, Ghritachi.

Ruru (the son of Sage Pramati and Ghritachi) was married to Pramadvara. They had a son called Sunaka.

Ugrasrava Sauti addressing Saunaka Kulapati said, “O Saunaka, this great sage, Sunaka, was your ancestor. He was extremely virtuous, devoted to asceticism, proficient in law, and famed among those who possessed knowledge of the Vedas. This reputed sage was truthful and well-balanced in his behavior. ”

This ends Sauti’s brief description of Sage Bhrigu.

Read the note below for more information about Ghritachi and the apsaras.

Apsaras in the Devi Jagadambi Temple at Khajuraho

Note: Apsara Ghritachi was responsible for the birth of many virtuous children on earth. Along with furthering Sage Bhrigu’s lineage by having a son with Sage Pramati, she was also the mother of Nala. She also furthered the Puru dynasty by having ten sons with a descendant of Janamejaya called Raudrasva.

The Natya Shastra, an ancient treatise on performing arts, composed by Bharat Muni mentions several apsaras. Some of them are: Manjukesi, Sukesi, Misrakesi, Sulochana, Saudamini, Devasena, Manorama, Sudati, Sundari, and many others.

Table of Contents

Previous: Ugrasrava Sauti Asks the Ascetics of Naimisha Forest Which Story They Want to Hear Next

Next: A Rakshasa Abducts Bhrigu’s Wife

Image Credits:

  1. The image of Sage Bhrigu is from Bhrigu Stotram. It was made available in the public domain by Shrimati Satish Janardhan Sharma and Dr. Pandit Ramanuj Sharma of Hoshiarpur, Punjab, India.
  2. The image of Dhosi Hills was made available in the public domain by Sudhirkbhargava.
  3. The image of the Devi Jagadambi Temple was made available in the public domain by Benjamín Preciado Centro de Estudios de Asia y África de El Colegio de México.
/by
,

Ugrasrava Sauti Asks the Ascetics of Naimisha Forest Which Story They Want to Hear Next

Note: In the previous post, we read about why Uttanka was angry with the serpent king, Takshaka, and how his anger caused him to go to Hastinapura to meet king Janamejaya to seek revenge on Takshaka.

With this post, we begin the Pauloma (sub) Parva of the Adi Parva of the Mahabharata.

Ugrasrava Sauti, the son of Lomaharshana, knowledgeable in the Puranas, stood before the ascetics (who were attending Saunaka Kulapati’s 12-year sacrifice) in the Naimisha forest. Having studied the Puranas with great care and devotion, he was well acquainted with them. Sauti folded his hands in front of the ascetics and said to them, “I have described the story of Uttanka who was one of the causes of King Janamejaya’s snake sacrifice. Respected sirs, what do you wish to hear now?”

The ascetics replied, “O son of Lomaharshana, we are sure you will narrate whichever story we wish to hear, but our respected teacher, Saunaka Kulapati, is not here at the moment. He is in the chamber of the holy fire. He is well acquainted with the divine stories of gods and asuras. He knows the background of humans, serpents, and gandharvas. O Sauti, he is the chief of this sacrifice. He is a capable brahmana, faithful to his vows, a lover of peace, and performs strict practices to subdue the urges of the body. He observes all the penances according to the scriptures. All of us respect him, therefore, we should wait for him to arrive and tell us which story he would like to hear.”

Sauti said, “So be it. I shall wait for the high-souled brahmin (Saunaka Kulapati) to arrive and narrate the story he asks for.”

Meanwhile, the excellent brahmin, Saunaka Kulapati, performed his duties in the fire chamber of his house. He pleased the gods with prayers and pleased his ancestors with offerings of water. After completing his rituals in the fire chamber, he returned to the place of the sacrifice where the ascetics were seated with Sauti.

The great brahmin then spoke to Sauti, “Child, in the past, your father read all the Puranas and the (Maha) Bharata with Vyasa. Have you also studied them? Those ancient records (Mahabharata and Puranas) contain the stories of the first generation of wise men. We have heard those stories from your father but would like to hear them again. The first story I want to hear is about Sage Bhrigu’s race.”

Upon hearing Saunak Kulapati’s words, Sauti said respectfully, “I have studied everything that the high-souled brahmins, including Vaishampayana, had studied. I have also learned everything my father studied.”

Sauti continued his reply to Saunaka Kulapati, “O great rishi, you are a descendant of the great race of Bhrigu which is respected by Indra and all the gods. It is respected by the rishis and Maruts. O great one, I will now tell you the story of the race of Bhrigu as it is described in the Puranas.”

Note: You might be surprised that Saunaka Kulapati did not ask Sauti to tell them the story of Janamejaya’s snake sacrifice, however, there is a reason for the delay. Uttanka was one of the causes of the sacrifice. However, there were other causes too. There was also a balancing factor to ensure that all the snakes do not get exterminated in the sacrifice. We will learn about all of these in the posts that follow.

Table of Contents

Previous: Uttanka Goes to Hastinapura to Meet Janamejaya

Next: A Brief Description of Sage Bhrigu’s Family

/by
,

Uttanka Goes to Hastinapur to Meet Janamejaya

Note: In the previous post, we read about how Indra helped Uttanka reach his teacher’s house on time and gift the queen’s earrings to Veda’s wife. Pleased with Uttanka, his teacher, Veda, gave him permission to leave and lead his life independently.

In this post, we will read about Uttanka’s continued anger toward Takshaka which led him to go to Hastinapura to seek revenge.

Uttanka left his teacher’s house after obtaining his leave. Even though Uttanka was able to give the guru-dakshina on time, he was very angry with the serpent king, Takshaka. He wanted to take revenge on the serpent. With this in mind, he proceeded toward Hastinapura to meet king Janamejaya.

Note: You may remember from a previous post that Janamejaya and his brothers were cursed by the celestial she-dog, Sarama, for harassing her son. Disturbed by the curse, the king appointed an accomplished sage called Somasrava (who could neutralize the curse) as his purohit. Soon after appointing Somasrava, Janamaejaya marched towards Takshashila to bring that region under his control.

When Uttanka reached Hastinapur, Janamejaya had won the battle in Takshashila and was on his way back to Hastinapura.

After reaching Hastinapurs, Uttanka waited for Janamejaya to return from the battle. When he saw the victorious king enter Haspinapura, surrounded by ministers on all sides, he pronounced blessings on the king in a proper manner (as would befit an emperor). After that, at an opportune moment, Uttanka spoke to the king in a melodious way with the correct accent, saying, “O best of monarchs, how is it that you spend your time like a child when another matter urgently requires your attention?”

Janamejaya also greeted the excellent brahmin respectfully and replied, “In caring for my subjects, I perform the duties of my noble tribe. What is this matter that requires my urgent attention and has brought you here?”

When the excellent king, Janamejaya, of generous heart addressed the great brahmin known for his good deeds, he replied to the monarch, “O king, the matter that demands your attention is closely related to you. Therefore please do it. The serpent king, Takshaka, was responsible for your father’s death. He bit your father and reduced him to the five elements like a tree stricken by thunder. The wicked Takshaka committed this unnecessary act because he was intoxicated with power. Not only did he bite your father, but he also caused Kasyapa, the great physician, to run back when he was coming to Hastinapura to help your father recover from the deadly bite. The time, ordained by the fates, has come for you to avenge your father’s death at the hands of that vile serpent. It is therefore your duty to burn the wicked serpent in the blazing fire of a snake sacrifice. O king, give immediate orders for the sacrifice. That way, you will avenge the death of your father and you will also do me a great favor because that wicked serpent had once obstructed me when I was doing important work for my teacher.”

Janamejaya became sorrowful about his father’s death when he heard Uttanka’s words. Furious with Takshaka, Janamejaya asked his ministers to explain to him all the details of his father’s demise. The details, narrated by Uttanka himself, caused Janamejaya to become overcome with pain and sorrow.

Note: With this post, we end the Paushya (sub) Parva of the Adi Parva of the Mahabharata. The next post begins with the Pauloma (sub) Parva of the Adi Parva of the Mahabharata.

You might recall that all the stories we have read till now were narrated by Ugrasrava Sauti (a bard) to a group of ascetics in the Naimisha forest. These ascetics had gathered to attend Saunak Kulapati’s 12-year yagna. In the next post, Sauti again asks the ascetics which story they want to hear. We’ll find out if they want to hear about Janamejaya’s snake sacrifice immediately or later.

Table of Contents

Previous: Uttanka Gifts the Earrings to his Teacher’s Wife in the Nick of Time

Next: Ugrasrava Sauti Asks the Ascetics of Naimisha Forest Which Story They Want to Hear Next

/by

Uttanka Gifts the Earrings to his Teacher’s Wife in the Nick of Time

Upon seeing Uttanka anxious about running out of time, the man standing next to the horse, said, “Ride this horse, Utanka. He will take you within a moment to your master’s house.’ 

Uttanka mounted the horse and immediately reached his teacher’s house.

At his teacher’s house, Veda’s wife, after having bathed, was dressing her hair. She was thinking to herself what curse she should give Uttanka if he did not return on time. However, Uttanka did return on time and respectfully presented the earrings to her.

Rishi Veda’s wife addressed Uttanka, saying, “Uttanka, welcome my child. You have arrived at the proper time and at the proper place. You are innocent. Therefore, I will not curse you. Good fortune lies before you. May you be successful in obtaining your wishes.”

After giving the earrings, Uttanka went to his teacher – Rishi Veda. The rishi said to Uttanka, “You are welcome. What happened that caused you to get delayed?”

Uttanka told his teacher about Takshaka stealing the earrings and that he had to go to the region of the Nagas to get them back. Uttanka also described what he saw in the region of the Nagas: the two ladies who were weaving cloth with black and white threads, the wheel with twelve spokes that was kept in motion by six boys, the man, and the extraordinary horse. Uttannka also told his teacher about the man sitting on the large bull, who he met on the way to Paushya’s palace, and how that man had lovingly asked him to eat the bull’s dung.

Uttanka requested his teacher to enlighten him about everything he saw and all the people he met.

Rishi Veda replied, “The two ladies, in the region of the Nagas, were Dhata and Vidhata. The black and white threads represent night and day. The wheel containing twelve spokes being turned by six boys represents the year comprising of six seasons. The man in the region of the Nagas was Parjanya, the God of rain, and the large horse was Agni, the God of fire. The large bull was Airavata, the king of elephants, and the man seated on the bull was Indra. The bull’s dung that you ate was amrit.

Note: Amrit is the Sanskrit word for nectar.

You were able to remain alive in the region of the Nagas because you consumed the amrit. Indra is my friend. He helped you because he took mercy on you. It is because of his help that you have returned safely with the earrings.

O Uttanka, now I give you permission to leave. You will have good fortune.”

Thus Rishi Veda, allowed Uttanka to leave after having received the guru-dakshina that Uttanka had insisted on offering.

Note: The story of Uttanka’s experiences in the regions of the Nagas is deeply symbolic. Let’s try to understand why. 

Dhata and Vidhata were the sons of Sage Bhrigu from his wife, Khyati. Khyati had one more child – Goddess Lakshmi. So they were Goddess Lakshmi’s brothers. Dhata was married to Ayati and Vidhata was married toNiyati. 

Ayati and Niyati were daughters of Meru.

Following are the Sanksrit meanings of these names:

Dhata means creator and Ayati means royal.

Vidhata means controller and Niyati means destiny.

The story of Uttanka in the region of the Nagas mentions the creator, controller, royalty, destiny, Indra, time, seasons, day, and night. So the story is allegorical to the creation and certain aspects of creation.

Table of Contents

Previous: Takshaka Returns the Earrings to Uttanka

Next: Uttanka Goes to Hastinapura to Meet Janamejaya

/by

Takshaka Returns the Earrings to Uttanka

Uttanka and the celestial horse

Note: In the previous post, we read about how Uttanka pursued Takshaka into Nagalog (the domain of the serpents) and glorified the serpents and Takshaka to obtain the earrings. In this post, we will see how he is able to get the earrings from Takshaka.

Uttanka was hoping that Takshaka would return the earrings after he glorified the serpents and Takshaka. But Takshaka also coveted those earrings a lot. He didn’t respond to Uttanka’s praises. When Uttanka realized that Takshaka wasn’t going to return the earrings, he looked around and thought about an alternate plan to retrieve his earrings.

As he looked around, he noticed two women at a loom weaving a piece of cloth with black and white threads. The warp was of white thread and the weft, which was of black thread, was being woven using a very fine tool.

Near the loom was a wheel with twelve spokes. It was being turned by six boys. He also noticed a man with a healthy and well-groomed horse. Uttanka addressed them with the following mantras.

“This wheel whose circumference is marked by twenty-four divisions representing lunar fortnights is furnished with three hundred spokes! It is kept in continuous motion by six boys representing the six seasons! 

These two women representing universal nature are continuously weaving a cloth of black and white threads, ushering into existence the manifold worlds and the beings that live in those worlds. 

O wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi. O illustrious one, wearing the black cloth, you show truth and untruth in the universe. You own the horse which was received from the depths of the ocean. This horse is another form of Agni (the God of fire). I bow to you, O supreme Lord of the three worlds. O Purandara!”

Note: Purandara is another name for Indra.

Hearing these words, the man with the horse said to Uttanka, “I am gratified by your adoration and I want to do something good for you. What can I do?”

Uttanka replied, “Help me bring the serpents under my control.”

“Blow into this horse,” the man said.

Uttanka did as he was told and the moment he blew into the horse, fire and smoke came out from the horse’s ears, nose, and every opening. The fire along with the smoke began to spread over the entire region of the serpents. 

Takshaka was surprised by what was happening. He rushed out of hiding and returned the earrings to Uttanka.

However, when Uttanka took the earrings, he also realized that today was the sacred day when his teacher’s wife wanted to wear the earrings. He had to give them to her immediately, however, he was very far from his teacher’s house. Uttanka was once again in a fix because there was no way he could give these earrings to his teacher’s wife on time.

Note: In the next post, we will find out if Uttanka is able to give the earrings as guru-dakshina to his teacher’s wife on time.

Table of Contents

Previous: Uttanka Pursues the Serpent King Takshaka

Next: Uttanka Gifts the Earrings to his Teacher’s Wife in the Nick of Time

/by