199 Cliapter III Stories related to the Purugirtha 'Kama'

B« Fablea

97» Jaratlaru and his forefathers^

[ (a) characters i homan beings and lower beings i (b) moral Implied t (c) called Itlhasam*] [while narrating the story "Ruru and Dup^ubha" Ugrsravat^ mentioned that In the days of yore Astllca sared the snake from being burnt In the Snake-sacrlflce of Janamejaya. Hearing that» Sauna lea naturally asked why Janamejaya was bent on killing the snakes and why Xstlka saved them. Then Ugrasravas narrated the following story. ] i —

1 1.13.9 to 1.13.44 2 Story No.64 3 See the context of the story No.l. 4 tad Idam k^atrlyasyislt karma rai sfpu me ruro / janamejayasya dharmatman sarpapam hlmsanam pura // 1.11.*16. parltrapam ea bhitanim sarpipim brahmapid apl / tapovlryabalopetad yedavedangaparagat / astlicad dvljamukhyad val sarpasatre dvijottama // J.. 11.17. 5 klmartham jajasardula|x sa raja Janamejaya^ / sarpsasatrepa sarpapam gato 'ntam tad vadasva me // 1.13.1. astlkas ca dvljasreg^ha|i klmartham japatam yara{i / mokjiayamisa bhujagan dlptat tasn»d hutasanat // 1.13.2* 6 mahadakhyinam aitlkam yatraltat procsrate drlja / sarvam etad asegepa sfpu me vadatim vara // 1*13*4 Itlhasam Imam vfddha|i.purapam parlcak|«te / kp^inadvalpayanaproktam nalmlgarpyavaslnaji // 1*13.6. 200 IstllA's father vas powerful like Prajapatl* He vas a celibate always engaged In austere penances* That great yyl was known by the name of Jaratkaru and was foremost among the Yai^varas* He was virtuous and of rigid vow. Once, while roaming, he saw his forefathers hanging In a pit having the feet upward and head downward. He said to them, —• '(who are you hanging In the pit, heads down, by a rope of vlra|ia-fibres that Is secretly eaten Into on all sides by the rats living hare?** The ancestors said,— "We are the f^ls of rigid vows of the Yayavara family and owing to the lack of continuation of our lineage we are sinking low Into the earth* we unfortunat§ fellows have an unlucky offspring called Jaratkiru vtio has entered upon a life of austerities* That fool does not marry a woman for bearing sons* That Is why we are hanging In the well owing to the stopage of procreation* Though we have means, we fare like unfortunate. 0 Brahmapat who are you that worries like our friend on account of us?" Jaratkiru said,— '*You are my forefathers and I myself am Jaratkaru* Tell me what I should do now*** The forefathers said,— "Try to beget an offspring In our family* This Is a merit ?for yourself as well as for us* Neither by the fruits of virtue (dharma) nor by the great penances can people get that merit which they can get by bearing sons* Therefore you try to get a wife and children* .This alone will be for our good*** Jaratkaru said,—•*! never wanted to have a wife, but for your good I will marry a woman If she Is of my name and she, like alms, comes to me herself* Who will give a bride to me who am poor? But I will take alms If somebody gives* Only this way will I try for my marriage and not otherwise*** Suta continued,—**Then Jaratkiru roamed upon the earth In search of such a wife but remained unsuccessful Ih his attempt* One day going to a fores^ he shouted thrice for wife as alms* Vasukl heard him and came to him with his sifter named Jaratlmru, and gave har to him In marriage. He accepted her ccMnlng to know that she was of the 201 same name." Suta lald,—'•The snakes were cursed by their mother that they would die at the Snake-sacrifice of Janamejaya. For the termina­ tion of the curse, Vasukl gave his sister to Jaratlcaru in marriage* Jaratkaru bestowed on her a son named Xstlka 1^0 was versed In all the and §astras< After some time, Janamejaya performed Snake-sacrlflce for the destruction of snakes and Istlka saved them who were his maternal uncles, by terminating their curse. He also released his ancestors by • begetting offsprings and by penances* Thus removing the burden of his forefathers, Jaratlciru went to the heaven with them* The Moral t One, ^o wants to benefit his ancestors must pass through Qfha stha srama. This story occurs also In Adhy. forty-one of the same parvan with some variations noted below <•— (I) In Adhy*13, the story Is told to explain why snakes were killed by Janamejaya and why Istlka saved them, whereas in the Adhy*41, the story Is told to explain how TLstlka was born* (II) The story In the Adhy. 13, Is told In brief whereas, the story In the Adhy*4l, Is narrated In details* Some points which have not found explanation In the Adhy.13, have been explained In the Adhy*41*

(ill) In the Adhy*Id Jaratkaru B9B8 his forefathers hanging In a pit upside down while they hold fast to the thread of Virapa grass vhibh is being eaten up by the rats* But It Is not explained what the Tirpa grass means or what the rats stand for* But In the story of Adhy*41,

1 astl nas tata tapasa^i phalam pravadatim vara / santanaprak^vad brahman patamo nlraye 'sucau // 1*41*13. na hi dharmaphalals t^ta na tapobhl{i susancltal^i / tam gatlm prapnuvantlha putrl{io yam vrajantl ha // 1*13*21* tad daragrahajie yatnam santatj^ ca manaji kuru / *** 1*13*22* 202 every details has been explained. For example—Virapa-thread means only one son In their family I.e. Jaratkaru, rats means time, cutting means weakening and so on. (Iv) In Adhy*13) Jaratieru says that his forefathers should go to the heaven with the fruits of his penances. Thereupon his forefathers say that the fruits of penances lie with them too, but It Is only due to the lack of progeny that they are sinking low In the earth and so on.^ (v) The effect of Hsldana school of thoughts Is not seen on the story In Adhy.l3| v^ereasi It Is seen on the story In Adhy.4l. 'The name Jaratioira has been explained by saying that 'jari' means decay (waning) and "idiru" means strong (

98. Agj;avakra and Dlsa^

• [(a) characters i human beings and personified concepts like direc­ tion (dlsi)]. [Yudhls}:hira asked Bhl|ma how there can be a companionship for the practice of duties between a wife and her husband when one of them dies

1 See f.n. No.l.Pi''' 2 klm lalrpam Jarati»ror namaltat prathltam bhuvl / Jaratlrarunlruktam tvam yathavad vaktura arhasl // 1*36.2. Jaretl kfiayamahur val darupam i

1 yad idam sahadharmeti procyate bharatarjiabha / papigrahapldile tu strlpam etat katham sm^tam // 13*9*1* purvam ekas tu mryate kva caikas tifij^haye vada / yadanfta^ striyas tata sahadharma);i kutaji smftaji // 13*d*2* 2 yad etad ya^sam oaitytd yatha caitat pravartitam / nikhilena mahaprajna bhavan etad byavltu me // 13*9*3* 3 atrapy uda * * */ ag];avakrasya samvadam disaya saha bharata// 13*9*10* 204 unmoved oven after a tender anbrace) she asked him to fulfil her desire by uniting with her* But the ^|1 refused to do so, even after repeated requests, saying that he never approached others spouse as such acts were condemned by the persons conversant with the scriptures* He also said that he had no knowledge of sex and wanted to marry a woman to have offspring for dharma* Further, when Is^vakra asked whether she wanted anything else than the fulfilment of her sexual desire, the lady asked • him to stay with her saying that he would know everything In due time* The ffi disliked whatever portion of her body was seen, and beefian to think tf the reason for her ugliness* The whole day passed in that thought* When asked by the lady what he wanted, he expressed his desire to take bath for doing sandhyi* She brought water and completed all formalities* The rgl, on account of the pleasure he got from her tender hands, did not know how the night passed* Again In the morning when the f^l finished his dally routine, the lady brought tasty food for him* Again the day passed In pleasure and when evening came, the lady again asked the rgl to do the same as she had asked on the previous night* When A^^avakra refused saying that his mind could not be attracted by other's wife, the lady said that she was free (unnarried) and hence his dharma would not be destroyed if he accepted her request* When Af J:avakrar said that a woman could not be free as she did not deserve freedom, the old lady said that the ryl would incur sin if he did not fulfil her desire who was troubled by cupld and was devoted to him* When all of her attempts failed, she changed her form and looked like a maiden* But even then the fyl did not change his mind* Seeing the ^pi surprised at her changed form, she told him that she was the embodiment of North direction and ffil Vadinya had requested her to instruct A^^vakra which she had already done* Further she added that A^^i^vakra had already won all the regions by his restraint. 205

and hence he would go home safely without a.ay ezertlony and would get a bride In marriage who would give birth to a son* Af^arakra returned home and taking rest and worshipping hit kith and kin went to yyi Vadanya and told him everything that had happened* Saying that A^^avakra was most deserving, Va<£nya asked him to marry hla daughter. He did so and lived happily with his beautiful wife in his hermitage* The Moral t Reliance on a strange lady is likely to destroy one's success* (OR) Restraint leads to happiness*

99* The story of 6arngaka

[(a) characters t Super humanbeings/human beings and lower beings (b) not called itihisam*] •a [Janamejaya asked why Sarngakas were not burnt with iQiap^va- forest* Then to explain the reason Vaisampayana narrated the following story* ] There was a great ££l, known by the name of llandapala, conversant with all the sastras* Baving reached the end of ascetician he left his human form and went to the region of forefathers (pityi) • But going to that place he failed to obtain the (ei^ected) fruit of his acts* Then 6 1 avisvasann avjrasanl natisakto praimsaka{i / vidvan susllah purujm^i sadaraji sukham asnute // f*n*Ho.202, p* 171,Vol* 17 Note I The story (No*98) does not seem to answer Yudhlsfhira's question^ 2 1.220*5 to 1.223*25* 3 See the context of the story No* 5(see also Story No*9l)* 4 kimartham sarngakin agnir na dadaha tathagate / * . tasmin vane dah:^affline brahmann etafil vadasu me // 1.220*1* 5 yadartham sarngaton agnir na da da ha tathagate / tat ta aarvam vathavrttam kathayisYami bhirata// 1*220.4* 206 he askad the celestials vtio sat around the God of justice (dharmaraja), "Why am I not getting the fruits of my deeds?** Be came to know that owing to the lack of children he was not getting the fruits of his good deeds* Then he assumed the form of a sarngaka bird and approached a sarngllai, Jarlta by name. Thus establishing relation with her he begot four children all of whom were bra tuna va dins • Leaving his children with their mother! he went to iaplta. Jarlta held those children with affection* While roaming In the forest with laplta, Uandapala saw the flre-god> He eulogised him and requested him for a boon which would save his* four children* The fire-god granted him the boon and began to burn the iQiapdava forest* Seeing the conflagration Jarlta began to lament over the sad plight of her children and could not decide with whc»n should she fly away* She was In a fix because of being unable to fly away with more than one child at a time* Hearing the bewllderness of their mother, the ellldren advised her to save her own life and to leave them there to be burnt by the fire, because by doing so she might save the lineage* Then Jarlta, seeing a hole made by a rat, asked her children to enter Into It to escape the conflagration* But the children did not do that for the fear of rats who might have lived there* Thereupon she said that she had seen a certain hawk taking away the rat from that hole and therefore.there was no need of being afraid of It* The children told her that there might be another rat In the hole* Further children added that she should not try to save them by wrong means because when Intelligence Is confused what Is done. Is not done Intelligently* Further they added that she was quite young and beautiful and hence could search her husband and beg«t other children* Hearing the advice of her children Jarlta left them there and flew away

1 na tvam mlthyopacarepa moksyetha{i bhayam mahat / sanmkule^u Jniinesu m bu(?

another wife and MBLB not going to save the children. In the mean time Jarlta had already came to that place* Mandapala asked her about the children and expressed his desire to know who was the eldest and who the youngest and so on* Then Jarlta showed her resentment by telling hl*m Ironically that he should go to Laplta because he had nothing to do with those children* Thereupon Mandapala asked her not to become Jealous of her co-wife because this vfts the defect of women which took them to hell. As an example he said that Arundhatl had suspected Vasls^hA and had blamed even such a pure pgl on account of which her lustre became dim like smoke and Arupa* Talsampayana continued,—'^Then all the sons went to their father Mandapala and he began to console them."

The Moral i None can attain the fruits of his good deeds unless he gets children and therefore, on# must try for them along with good deeds*

100* Parlkglt and the Frog-mald

[The story Is told In prose. Only two Verses are found In It.] [Yudhls^hlra once again asked l£rka{ideya to tell him about the

1 pun nimno naralat putfra tratltl pltaram raune / tasmad apatyasaatane ya^a dvijasattama // 1.220.14. 2 3.190*3 to 3.190*42 3 See the context of the story I?o*8* 208 grcatnsss of the Brihrnapsis*^ Then l£rkB{i{leya narrated the following atory.]

There was a King named Par Iks It In Ayodhyi born In the race of Ikpvaku. Once upon a time he vent out hunting* Pursuing a deer and being afflicted vlth hunger and thirst, he reached a blue forest* In the middle of the forest he sav a beautiful lake and entered Into It vlth his horse* Feeling refreshed he put some lotus stalks before his horse and • lay dovn there on the bank of the lake. While lying there, he heard a melodious song and began to think v^ose song that might be* In the mean time he saw a very beautiful maiden picking up flowers and singing the song* The king asked her ^o she was, and when he came to knov that she was a maiden, he proposed to marry her* The maiden told him that she would marry him only on condition that he never showed her water* Accepting the condition, the king rested with her* In the mean time his army eame there following him* The king, sitting In a palanquin with the maiden, came back home and began to sport with her In solitude and did not care for anything else* One day his Prime Minister asked the women, going to the king, the purpose of their visit to him* Those women told him that the purpose of their waited upon the king was to see that nobody carried water to the apartment of the king* Then the Minister planted a good garden full of trees and flowers and roots, and In the middle of the garden he made a concealed pond full of sweet water* And then one day he told the king that the garden was very fine and without water* Hence the king should sport there* The king entered th.e garden with the maiden* Being afflicted by hunger and thurst and feeling tired he saw a covered shed (atlmuktalagaram) In the garden* On entering It he saw the fine pond full of sweet water** He stayed on the bank of that very pond with * • 1 bhuya eva brahmapamaltfibl£gyaffl vaktum arhaslty abravlt pap^veyo markap^eyam // 3*190*1. 209 his bolovtd and told her to enter the water* She plunged Into It as told by the king but never emerged from It* The king searched for her but did not find her* Then, making the pond empty (nlhsrivya) and seeing a certain frog sitting at the mouth of a hole, he thought that the frog might have eaten up the maiden* Hence he got very angry and ordered to kill the frogs* He also said that whoever wanted to meet the king, should bring the dead frog as a gift for him* When so many frogs were killed mercilessly then those who were alive, reported the matter to the head of the frogs (mapgLuiaraja)* The map^ukaiSja went to the king in disguise of an ascetic and requested him to be merciful and not to kill Innocent frogs* He said that the accumulation of wealth of one, not knowing the right conduct, declines* Further he added that the king would not get anything except Incur sin by killing the frogs* When told tlius, the king, full of sorrow for the loss of his wife, said that the frogs had eaten up his wife and hence he would not forgive them* Then, Intro­ ducing himself as Tlyu and the frog-maiden as his daughter Sobhani, the map^ukaraja said that It wes only her mischief and that sh& had similarly deceived many kings* The king told him that he wanted her In marriage and hence the mapjtukaraja should give her to him* Thereupon the map^nka- raja gave his daughter to the king and asked her to attend on him* Further cursing his daughter he said that since the kings had been deceived by her, she would get the progeny hostile to the Brahmapas* The king

1 ma map^ikinjlgbamsa tvam kopam samdlitfirayicyuta / e prakflyate dhanodreko Janatmm avljanatam // 3* 190*34* pratljanlhl naltams tvam prapya krodham vlmok^yase / • alamkptva tavadharma^ map^ukal];! klm hatalr hi te // 3*190*35* 210 became happy to get the frog-maiden back and expressed his gratitude bo the Map^ukarija. The aap^ukaraja, taking leave of the klngi went to bhe place frc»n where he had come> After some time the frog-maiden got three sons named ^la, Dale and Bala* All these sons were hostile to the Brahmapas as cursed by the chief of the frogs. The Morals t (1) A woman who deceives her lovers, Invites troubles not only on herself but even on her whole cummunlty* (11) A man who makes love rashly, may hamper his own prosperity as king Parlk|ilt In the story suffers much due to falling In love rashly with the frogHoalden*

101. One'aspiring for other's wife Is reduced to live the life of a worm.^

[The story Is narrated by a certain named Qftsa to Parsurama near his hermitage. After the IMbh. war Is over, Yudhlsjhlra stays on the 3 - bank of the Ganges to pass the period of mourning. Ifeny fpia (NiBrada and others) came to console hlM. When asked by Yudhl^^hlrrf iSrada tells him the story how Kiarpa was cursed by Parasuraraa. In this connection Is said that the worm which had bitten Kiarpa, died as soon as Parasurama saw It and in its place appeared the Asura Gftsa who tol4 the story.Ji"^ The Asura said,—"Formerly I was a great Asura named Qptsa, con- temporary of Bhfgu, in the Devayuga. I took away forcibly the dear wife

1 sa uvaca duhltaram / yasmat tvaya rijano vlpralabdhis tasmad abrahmapyinl tavapat^nl bhavl^yanty anftakatvat tavetl/3.190.40 2 12.3.18 to 12.3.24 3 12.1.1. to 12.1.5. 4 12.1.43 to 12.2.1. 5 so 'bravld aham asam prig g|>tso nima mahasuraji / . • pura devayuge tata Bhygcft tulyavaya Iva // 12.3.19. 211 Of Bhfgu. ^ the curse of the great ££l I fell down on earth in the form of a worm."^ In wrath, your ancestor Bhfgu said to me—"Living on urine and phlegm, 0 sinful one, you shall lead a life as In the hell."^ When I requested him for the termination of the curse, he told me that It would be terminated by of the Bhfgu race. It was for this reason that I had got such a despicable mode of existence* Now coming Into contact with a saint like you I hare been freed from that wretched condl« tlon*** Telling this story the great Asura, having saluted Bima, went away< The Moral t One who carries away other's wife Is reduced to the condition of a woxm.

One noteworthy point here Is that the story-teller himself Is a character In the story. Cf. the following similar stories i— . (1) Indradyumna In search of the oldest living being on the earth, (11) Nahu^a was reduced to a python, and (111) Greedy hunter and honey-store.

^>w^.

1 abravit tu sa mam krodhat tava purvapltamaha^ / • mutrasle^masanati papa nlrayam pratlpatsyase // 12*3.21< 2 so 'ham bh^goji sudayltam bhar^^m apaharam balit / mahar^er abhlsipjana kfmlbhuto 'pat^m bhuvl // 12*3.20* 212

A. Moral talgs

102« Uttanka could not see the chaste queen of Paugya^

[The story Is entirely told in prose t (a) characters t human beings] Suta proceeds^»— When asked by his preceptor's wife to bring the ear-rings, Uttanka departed. On the way he saw a bull of extraordinary size and a man of uncommon stature mounted on It* That man asked Uttanka to eat the excrement of the bull< At first he hesitated but when he was told that It was eaten formerly even by his preceptor, he ate 'the dung and drank the urine of the bull and then left for the place of king Paufya* On arriving there, he saw Paupya sitting on his place* Satis­ fying him with his blessings Uttanka Introduced himself to the king and said that he had come to him for the ear-rings, worn by his (wife) l^atrlya, which he wanted to present to his preceptor. Pau^ya also Intro* duced himself to Uttanka and said that he should go to his harem and ask KfSLtriya. for the same* As suggested by Pau^ya, Uttanka entered the harem but did not see K^trlya there* Coming back to Pau^ya he told him that his Kjiatrlya was not present In the harem* Further he said that Pau^ya should not have told him lies like that* Thereupon Pau^ya said that Uttanka should try to remember If he was unclean (uechlg^)* He also said that K^atrlya could not be seen by an unclean man due to her chastity* When told like this, Uttanka recollected and said that he was unclean and had performed ablutions In a hurry after eating the dung of the bull on his way. Pausya said that purification Is not properly done by one who Is In a standing posture or by one who la going along. Uttanka agreed with him and sat down facing the western direction* Having

1 1*3*101 to 1*3*120. 2 See the context of the story No.l. 213 viashed and cleaned his hands and feetf and taking bath with pure vateri and sipping the water thrice, and cleaning the sense-organs twice with water, Uttanka went to the harem again and (this time) he saw Kjiatrlya there* She welccMned him and gave him those ear-rings happily, knowing from him that he had come to take them for his preceptor* When she told him that he should be cautious on the way while returning because Nagaraja Tak^ka wanted those ear-rings, he told her that Takpaka could not harm him* Then he departed with the ear-rings* The Moral » (1) A chaste woman is so pure that an unclean man cannot .»» ... b.r.l (11) One should not neglect to clean one's mouth after taking meal and should not remain unclean if one wants success In life*

2 103* Agastya and his forefathers * 3 Lomasa said, — There was a daltya, named Ilvala, In Maplmatlpurl whose younger brother was Vatapl* Once Ilvala asked a certain Brahmapa to bless him with a son like in prowess* The Brahmapa did not agree %rlth his proposal. From that day Ilvala began to kill the Brahmapas with the help of his brother* In the mean time, the Illustrious Agastya beheld his ancestors (plt£n) hanging in a pit upside down and asked them the rBSLaon j&t their hanging in that position* Then they told him that it was for want of off-springs that they were hanging in that condition* Further they said that they were his ancestors and if he procreates good offsprings they would be released from that hell* Moreover Agastya would get good

1 na hi sa kjiatrlya uachl^|;enasuclna va sakj^ dra^^um / pativratatvad ejia nisucer darsanap upaltl // 1*3*112* 2 3*94*4 to 3*95*24* 3 See the context of the story No*7* 214 condition after his present life* When told like this, Agastya assared them that he would do as they wanted and hence they should not worry* Wanting to get offspring Agastya went In search of a wlfe« But when he did not get a wife of his choice, he made a good woman with the substanoes of the good limbs of creatures and gave the woman to the king of Vldarbha who was desirous of sons. The woman gave birth to a female child named Lopamudri who shone like lightening* She grew up soon like ^ the fire-flame (agner Iva slkhi)* One day Agastya went to the king of Vldarbha and asked him for his daughter Lopamudra In marriage* The king married his daughter to him as desired by the ypl* Agastya begot a son named Dr^syu who, on account of carrying the load of faggot, was later known as 'Idhroavaha*.^ Then the ancestors of Agastya (hanging upside down) got rid of the wretched condition and went to the region of their own choice* The Moral » It Is the sacred duty of a man to marry and procreate children thereby preventing his forefathers from falling Into wretched plight*

1 yadl no janayethas tvam agast^mpatyam uttamam / syan no 'sman nlrayan molcsas tvam ca putrapnuyi gatlm // 3*94*14* 2 Jvalann Iva prabhiveia df^syur nama bharata / 3*97*23 tasya putro 'bhavad f^e^i sa tejasvl mahan fpl{i / Idhatfinam bharam ajahre Idhmavahas tato 'bhavat // 3*97*24* 3 tathi yuktam ca tam df^^va mumude sa munts tada / lebhlre pi tares casya loimn rajan yathepsltan // 3*97*25* 215

104.Wo heaven for a gplnster (vfddhakanyi)

[From Sirasvata^ tlrtha Balarama came to another tlrtha where Vydha- - 3 kanya once lived, when aslced by Janamejaya how the spinster performed penances In the time of yore,^ Valsampayana told the following story*91 — There was a ^gl of much energy and great fame named Kiiplrgargya• That foremost of ascetics, having practised the austerest of penances created a daughter by the power of his will* Seeing her the ascetic went to the heaven having discarded his body on the earth* That fair browed girl continued to practise severe penances* She worshipped the Pltrs and the gods with fasts- A long period elapsed* Though her father vanted to give her to a groom In marriage, she did not agree as she did not find him suitable* Afflicting her body by austere penances she engaged it^er- self In the worship of the pltye and the gods In a lonely forest* Though she was emaciated by age and penances, she regarded herself blessed (Iqrtakrtya)* At last when she became unable to walk even a step further she decided to go to heaven* Seeing that maiden desirous of attaining salvation, wSrada said to her,—'*0 sinless one, how can a virgin (asamskfta) have the regions of the blessed? It Is heard by us In the devalotea that you have practised austere penances but you have not, won the region of the blessed.** Hearing the words of Narada she went to the gathering of rgls and said that she would give half of her panance to one who would accept her hand In marriage* Then a fpl named ^fngavat, born of Qalava, said that he would accept her hand In marriage on condi­ tion that she should live with her for one night* Accepting his

^^^^^^^^^^ > 1 9*51*3 to 9*51*23 2 See the story No*26. 3 See the context of t^e story No*5* 4 katham kQir£rI bhagavan tapoyukta liy abhut pure / klm artham ca tapes tepe ko vasya nlyamo 'bhavat // 9*61*1. 216 condition she gave her hand In marriage to the son of Oilava. She became a yoang celestial lady endowed with the celestial ornaments and dresSf heavenly garlanded and anointed with heavenly smell. Seeing hert Galava's son became very happy. She lived with him for one night and In the morning she said that the condition laid down by him was fulfilled and hence she would go away. T&klng leave of him she told again that whoever would live In that tlrtha for one night gratifying the gods, would get the benefit of leading the life of a brahmacarln for fifty- eight days* Saying this, she went to the heaven abandoning heVbody.

The Moral i A vergln, even If she has practised austere penances, cannot get salvation unless she marries*

105. Ruru and Pramadvara^

[(a) characters t super human beings and human beings.] Suta proceeds >--^ Cyavana begot a son named Pramatl, on Sukanjra and Pramatl begot a son i»med Ruru. The biography of Ruru will now be narrated In details* There was a great sage of learning. He was famous as Sthulakesa and was devoted to well-being of all creatures. At that time Vls^vasu, the chief of the begot a child on a nymph, Menaka* When the proper time came, she brought fourth an Infant near the hermitage of Sthulakesa and abandoning the newly born child on the bank of the river, she went away* The great sage saw her and he took her to his hermitage and reared her up out of compassion* She grew up In that hermitage Into

1 asamskfta^^ kan;yiya^ kuto lokas tavanaghe / 9.51*11* 2 1.8.1 to 1.9.18. 3 See the story No.90. 217

a very beautiful girl. Tha £|tl. callad her as Pramadvara. Hupu once aaw her In that hermitage and vas love-smitten* He told his father through hla friends about his love-lorn condition. Pramatl, hearing this, went to the famous fgl Sthulakesa and demanded Pramadavara. Then her father gave Pramadvara to Ruru fixing the nuptials for the day vhen the star, Bhagadalvata, would be ascendant* When a few days %rere left for her marriage, she was batten by a snake and died* Seeing her • In that condition many fgls such as Svastl, Kuslka and others, among whpm was also Pramatljeind his son, wept out of compassion* Rui^ went out of that place with sorrow and cried going to the thick forest* Listening to his cry a messenger of god (devaduta) said to him that his lamenta­ tions were useless* But there was a way to revive her if he could follow t2iat. Ruru ceme to know through the devaduta that if he gave half of his life for Pramadvara, she would be alive* Ruru agreed to do that and then the chief of the Gandharvas (Vlsvavasu) and the devaduta together went to the god of death (Dharmarija) and told him that with half of the life of Ruru, Pramadvara should be alive* Then, as soon as the god of death told ''Pramadvara may be alive with half of the life of Ruru'*, she rose up as from sleep* After that on a fixed day Ruru and Pramadvara were married. Prom that day Ruru toek a vow of killing snakes* The Moral « If a man Is ready to make sacrifice even his dead spouse may regain life*

106* Sivitrl and Satyavan^

[Yudhijjhlra^ telling that he was worried for DraupadI who was insulted

1 pramadabhyo vara sa tu 8arva'7rupa::guj»nvita / ata^ pramadvaraty asya nSma cakre«mahan rplji // 1*8*10* 2 3*277*5 to 3*283*15 3 See the context of the story No.8. 218 by the KJauravas at the time of the game of dice, asked Markap^eym whether there was seen or heard ever before a chaste w(»nan like her*^ Then ifirkap^eya told the following story.] t — There \AS a pious king named Asrapatl In the country of the Madra. He was engaged In the welfare of all creatures and was loved by the citizens. He was tolerant, restrained and truthful but without a child. Being aged he was worried for progeny. He pleased the goddess Savltrl * by offering oblations with the mantras and was blessed with a daughter who was named by him after the name of the goddess* In course* of time Savltrl became young and so beautiful that she was regarded as a devakanya. None of the princes married her on account of her lustjrtf- Seelng her of a marriageable age her father asked her to search a groom for herself. As asked by her father, she visited a number of places in search of her groom. She came back to her father when he was talking to Nirada in the court, when Savltrl bowed down at their feet, I&rada asked the king where she had come from and vhy Asvapatl|

1 natmanam anusocaml neinin bhratfn mahamune / harapam capl rajyasya yathemam drupadatmajam // 3.277*1. dyute duratmabhlti kll|i^];i iqpspaya tarlta vayam / Jayadrathena oa punar vanid apahfta balat // 3.277.2. 2 astl slmantlnl Kacld df^J^apurvatRava sruta / patlvrata mahabhaga yatliedam drupadatmaja // 3.277*3. 219 for her husband, Savltrl told him that the bride was given but once In marriage* Hence In no ease would she choose another groom* Knowing the firm decision of Savltrl Nirada advised her father to accept her proposal* She was then married to Satyavat* By herjbonduct she pleased her father-in-law and mother-in-law together with her husband and always kept In her mind the sentence told by I&rada about the death of her husband* When only four days were left before her husband would breathy his last, she kept on fasting observing a vow* On the day fixed for the death of Satjravat she followed him to the forest \Aiere he had gone to fetch fuel* Vlhlle cutting the wood, Satyavat felt uneasiness and pain In his head* Savltrl came to him and sat down taking his head on her lap< After a while she saw a fearful person with yellow cloth and a noose In his hand* When asked, the person Introduced himself to Savltrl as the god of death and also told her that he had come to take away the life of her husband* pulled out the person of the size of a thumb lying In Satyavat's body and tying him In his noose, departed towards southern direction* Savltrl followed him and In aplte of Yama's repeated requests and boons granted to her she would not return unless she got back the life of her husband* Thus Satyavat got life again and came back home with Savltrl* Savltrl narrated the whole story to her father-in-law and mother-in-law* This way she uplifted the family of her father and father-in-law frcm the troubles* The Moral t A chaste woman secures happiness and bliss, by her devotion to her husband, not only for herself but alsjo for her relatives*

1 evam itma pita mita svasru^i svasura eva ea / bhartuji kulam ca savltrjm sarvam-Iq^cchrat samuddhjrtam // 3*233*14* 220

Note t The words Yama,^ Satyavat, Sivltrl (and others) are explained In the story*

> 4 107. Sunda and Upasunda [ (a) called Itlhasam*]

[Janamejaya askedyYalsampiyana vhat happened to his forefathers^ the Pap^Tasy after obtaining the kingdom of Indraprastha, and how did * their wedded wife Draupadl obey them all who, in turn, were attached to one wife* Valsampayana replied that one day Narada eame and asked the I^pdayas to form a rule to be observed by all of them so that dissension may not arise* Otherwise they might meet the sama fate AS Sunda and Upasunda who killed each other* When Yudhlsthlra expressed his desire to know who Sunda and Upasunda were, l&rada narrated the following story*]

1 prajas tvayenm nlyamena samyata nlyamya calj^ nayase na lanyayi / a to yamatram tava vlsrutam nlbodha eemam glram Irltam maya //3*281* I).. 33 • 2 satyam yadty asya pita satyam oAta prabhapate / • tato 'sya brahmapas cakrur namaltat satyavan Itl // 3*278.12* 3 aavltrya prltaya datta sivltrya hutaya hy apl / sivltrlty eva nannsya cakrur vlpras tatha pita // 3 •277 •24* 4 1*201.2 to 1.204*26* 5 See the context of tHe story lfo.5. 6 evam aamprapya rajyam tad Indraprasthe tapodhana / ata urdhvaiD mahatmana^ klm akurvanta pappstva^ / 1*200.1 katham va panca kf^piyam ekasyam te naradhlpaji / vartamana mahabhaga nibhldyanta paraspara;B // 1.200.3. 7 See 1.200.5 to 1.200.20. 8 sundopasundiv asurau kasya putrau mahamune / utpannas ca katham bhedali katham canyonyam aghnatam // 1.200.21. 9 sfpu me vlstar^emam Itihisam puritanam / bhratfbhl^ sahltaji partha yatha vfttam yudhlfij:hlra // 1.201.1. 221

iSrada said,—'*In olden days, a mighty daltya Vvamed Nlkumbha ws born In the raee of the great Asura Hlrapyakislpu. Be had two sons called Sunda and Upasunda. They enjoyed all things together and never vent out without the company of each other* It seemed that they were part and parcel of each other. Desirous of subjugating the three worlds* they went to the Vlndhya-mountain, and after due Initiation, performed serere penances* Seeing their austere penances the gods were alarmed . and threw obstacles In their way* They repeatedly tempted them with precious stones and beautiful wc»nen. But the demons did not break their vow* Then Pltamaha himself went to these great and asked Jbhem to solicit the boon they desired* They waited upon the Brahman with joined hands and both the brothers together said,—'*0 Grandslrel if you • are pleased with us by our penance, then let us have the knowledge of all weapons and all po%rers of Illusion* Let us be endowed with great strength and let us be able to assui^e any form at wlllt And eventually let us be Immortal*** Pltamaha said,—'"Except lmmo]*allty you shall be given all what you desire I Solicit some form of death, bift In spite of that you will still be equal to the Immortals* You have performed penances for the subjugation of the three worlds* It Is for this reason that I cannot grant you everything you desire 1 "Sunda and Upasunda said,-— "0 Grandslrel let us have no fear, then, from any created thing, mobile or Immobile, In the three worlds except from each other1" Then the arandslre, granting this boon, dlssude them from their asceticism and returned to his own region* The Asuras also returned home and became very proud of their boons* They began to trouble even.gods and fyls and the whole world became lonely as If destroyed by jala (g6d of death) *

1 mayavldav astravldau ballnau kamai^uplpau / ubhav apy amarau syava^ prasanno yadl mu prabhuli // 1*201*19. 222 Getting Tlctory In all directions the asoras began to live In the B3uirak;etra * Then all the brahmargle and devarplg together i«ent to Pltamaha and narrated the story of the destruction of the whole world* BrahEoan called VlsYaHarman and asked him to create a beautiful lady who could allure everyone In the universe* As asked by Brahmani Vlsvakarman created a lady with the essence of all the precious things* Hence the lady was known by the name - Tllottama. That lady was ordered by the Brahman to go to the two a suras — Sunda and Upasunda and to charm them by her beauty In such a manner that there might arise dissensions between the two brothers* In the mean time the daltyas were passing their time In merry making and frolic with their wives after getting victory over the whole earth* One day they had gone to Vlndhya-mountaln to sport there* Tllottanm approached them just at that time* Both the asurcTg were enamoured by the beauty of the lady and wanted to make her their spouse* They said to each other,—"She Is mine, not yours*"— And soon they were under the Influence of rage* Maddened by the beauty of the damsel they soon forgot their mutual love and affectloni and taking tlfelr mace they struck each other* They fell downpn the ground with their bodies bathed In blood* Seeing them In that condition the woman that had come there and the other asuras present there at that time fled away trernVTlng In grief and fear* The Srandslre came to that place with gods and mahargls, and granting boon to Tllottama that none will be able to look at her for any length of time, and establishing the three worlds under Indra as before, returned to his own region* e Itiirada continued,— "It was thus that asuras, evejr united and Inspired by the same purpose, slew each other In %rrath ft>r the sake of 1 tllam tllam samanlya ratnanam ya^ vlnlrmltam / tllottamety ata's tas3^ emma cakre*pltamaha{i // 1*203*17. 223

Tllottaoa. Therefore, out of affection I tell you'that If you desire to do anything agreeable to me, make seme such arrangement that you may not quarrel with one another for the sake of Draupadl.** Valsampayana continued,—"I^p^vas, thus addressed by itiirada, consulting one another, established a rule that when one of them would be sitting with Draupadl, If any of the other four happened to see him, then he must go to the forest for twelve years as a brahmacarln* Thus,* 0 Janamejaya, did the Papayas establish a rule In regard to their common wife* And It vas for this reason that no dispute ever arose between them*'

The Moral i Some kind of contract among the parties owning a conmon property Is essential to avoid dispute*

108. Vlpula succeeded In guarding the chastity of a woman^

[Mentioning the drawbacks of women and their attachment to men vloe-versa,^ Yudhlsthlra asked Bhl^ma how a woman can be guarded by men and whether a woman «as ever guarded In the past* Then Bhl^ma cited 4 the following story saying that In a former creation all women were virtuous and, later Brahman bestowed upon them desires and carnal pleasures* On account of these they pursue the persons of the'^ppt>slte sex $0 much so that even Brahman Is Incapable In restraining theffl*^]t — 1 13*40.16 to 13*41*35* 2 See 13*39*1 to 13*39*11 3 Itl ta^ puru^vyaghra katham salQ^^ sma rakpltum / pramadi puru^epeha tan me vyakhyatum arhasl // 13*39*3* yadl sak^^h kurU8res];ha rak;^ tasam kathameana / kartum vi. kftapurva va tan me vyakh3ratum arhasl // 13'39*12• 4 atra te vartaylsyaml.ltlhasam puratanam / yatha rak^ krta purvam vlpulena n^hatmana // 13*40.2* 5 See 13*40*2 to 13*40*15* 224

One* upon a tlrae there vas a highly biassed pgl named Deyasarman* fits wife Ruel vas lnc(xtiparable In beauty* devas» (finavast gandharvas» and specially Indra were Infatuated by her beauty* Devasarman guarded her to the best of his courage and energy* He knew Indra full of lust for other women* Once that pyl desirous of performing sacrifices, called one of his disciples, named Vlpula, and said that he was leaving home* Indra who coveted Rucl, might assume various guises to mislead him and . hence he should always be careful about Indra. When asked by Vlpula, the ryl told him ^hat guise Indra would assume, and went away in order to perform sacrifices. Thinking about the ways of protecting his preceptor's wife, Vlpula came to the conclusion that he would enter Into the body of his preceptor's wife by the power of yoga, because otherwise It vas impossible for him to protect her* He entered into the body of Rucf without/her person like the drop of water on the leaves of lotus* Indra, assuming the form of a celestial beauty, came to the hermitage of Deva- sarman and saw Rucl of beautiful glances* Seeing Indra In a handsome appearance the lady wished to rise up and offer him a wel(fbme and ask about his acquaintance. But Vlpula restrained her limbs. Indra intro­ ducing himself to the lady said that he had come for her sake and hence she should receive him soon. Seeing her unmoved Indra again said, — "Cone, 0 sweet lady, come" Rucl wanted to give a reply but Vlpula changed her words and hence the words ''%Aiat is your intention in your coming here** came out of her mouth. She felt ashamed and Indra vas also terrified and cheerless to listen to those changed words. When he saw e with his celestial eyes, Indra found Vlpula of austere.penances staying in her body and shivered with the fear of curse. Then Vlpula coming out of the body of Rucl, entered his own body and aald,-<'0 wicked Purandara of sinful mind, neither the gods nor human beings shall worship you ^or long. 0 Sakra, did you forget that you were left by Gautama with your 225

body disfigured with a thousand S9x marks? This lady Is protected by ne, 0 fool, you go back to your place. Out of compassion I do not want to reduce you to ashes*** Hearing these words of Vlpula, Indra felt Ashamed and disappeared without saying anything. When Devasarman retBBned and sat with his wife to take rest, Vlpula told hlra everything. The preceptor being pleased with him granted him a boon. Then taking leave of his preceptor, Vlpula performed austere penances* •

The Moral i One can protect one*a wife only when one Is always with her as Vlpula %as with his preceptor's wife. Otherwise, It Is Impo'sslble even for Brahman to protect a woman.

109. Sudarsana and OghavatI

[(a) moral expressed.] 3 [YudhlsJ;hlra, hearing the story of Qautaml, requested Bhl^ma to tell him If any house-holder had ever succeeded In conquering Mftyu by the practice of dharma.^ Then Bhl|ima cited the following story.^] i —

1 tenalkena tu rakjia val vlpulena k^pta strlyah / hinyo sakto nrloke 'smln rakpltim nrpa yosltaji // 13.43.26. na tasiffl rakjrapam kartioB sakyam pisnsam kathaneana / ^ . apl vlsvakpta tata kutas tu puru^lr Iha // 13.40^13. evam etasu rak^ val sakya kartum mahatmabhlji / anyatltfi raja sir dula na sakya rak^ltum strlyaji // 13.43.21. 2 13.2.5 to 13.2.91. 3 See the story No. 125 and also the following verses i — srutara me mahad akhyanam Idam matlmatam vara / bhuyas tu srotum lechaml dharmarthasahltam n^pa // 13.2*1 & 2* 4 kena m^tyur gfhasthena dharmam assftya nlrjlta^ / Ity etat sarvam acakjnra tatvena m^ma parthlva // 13*2*3.. 5 atrapy udi.../ /atha m^trur g^hast&ena dharman asftya nlrjlta{i //13.2.4 226

[Prajipati Manu had a son named Iksviku. After sone generations^ In the race of Ik^vaku, there vas a king, named Duryodhana, who vas equal to Indra In prowess* Rarmada, the sacred river, fell In love with him and gave birth to a beautiful daughter named Sudarsani* Agnl fell In love with Sudarsam and got a son from her named Sadarsana* King Oghavan, the grandfather of N|-ga, gave his daughter Oghavatl to Sudarsana In marriage*]

Sudarsana, living In £uruk|ietra with his wife, was engaged in house** hold work v^en he decided to conquer mytyu (death)* He Instructed his wife Oghavatl not to act against the will of the guests and not to hesitate even to offer her person to them If they so desired* Further he said that he had taken such a vow because there was nothing superior to the guest for a house~holder. Oghavatl accepted his Instruction i»ylng that there • was nothing she would not do on his command. M^tsru was always after Sudarsana searching for his drawbacks. One day when Sudarsana had been out to fetch flre-wood from the forest, a graceful Brahn»na sought the hospitality of Oghavatl asking her person. When the Brahmapa was not prepared to accept anything else, she, remembering the Instructions of her husband, accepted his demand saying, 'be It so'. The ygl and Oghavatl entered the lonely place together. Meanwhile the son of Agnl returned home with flre-wood from the forest and called his wife by her name many times. When the chaste woman, touched by both the hands of the guest, did not reply, the latter said,-—"0 son of Agnl you know me as a |ia guest* Your wife Is worshipping me with the hospitalities desired by me* You should speak now what Is suitable to thlig occasion." Mftyu, desirous of killing Sudarsana If he deviated from his promise, ^s pursuing him e armed with an Iron club* But Sudarsana, not deviating from his promise,

I • • * ' 1 The following are mentioned i— Dasasva, Madlrasva, Dyutln«n, Suvlra, Durjaya and then Duryodhana. 227

said cheerfully,-—'*You may enjoy well, 0 foremost of Bi^hmapas* It Is a great pleasure for me to see that I have got a chance to worship a guest* I have taken a vow that whatever riches I have, «^ether It be my life or even my wife, should be at the disposal of a guest* I have told the truth and let the gods bless me for It or let them destroy me If I have spoken lies*" Bhl^ma said,— "Then the Invisible voice was heard from all directions that the %rords of Sudarsana ware true and not false?** The Brahmapa guest tfama out of the hut and told that he was dharma In person and was pleased with the virtues of Sudarsana* Further*he said that Sudarsana had won M^rtyu 1^0 was constantly following him searching for his faults* He also added that none In the three worlds had the ability to Insult Oghvatl devoted to her husband* Thus Sudarsana won Mftyu, atman and others and even Indra came to see him*

The Moral < The blessings of a worshipped guest are more meritorious for a house-holder than anything else*

— 2 110* Suvarcala and her blind and not-blind husband

[(a) characters t human beings 1 (b) moral Implied*] [Yudhls^hlra requested Bhl^ia to tell hire If there was sog^^e such house-holder who stayed with his wife In his house-hold and observed vows 3 with restraint* Then Bhljona cited the following story recommending that

1 taanad gfhasramasthasya nanyad dalvatam astl val / fte 'tlthl nara vyaghra manasaltad vlcaraya // 13.2*90. e atlthl^ pujlto yasya dhyayate manasa subham / na tat kratusatenipl tulyam ahur manl|ilpa{i / 13*2*91* * 2 Vol.16, P*2036, pass*No.l9, line No.43* 3 astl kascld yadl vlbho sadaro nlytfto gfhe / atltasarvasamsaraji sarva^andvavlvarjltaji / tarn me bruhl mahaprajna duilabha^ puru^o mahan // 228

It was like a medicine driving out the worldly fearsC. ]i — There vas a famous ffl named Devala conversant with all the sastras' He %ias the %for8hlpper of devas and Brahmapas and a practloner of morality* He had a daughter named Suvaroala endowed with all good signs* When she « became fit to be given In marriage, her father became worried about finding out a groom for her who might be a Bx«hmapa or a ^rotrlya, but should be a great ascetic, a scholar and sweet-speaking* Ona day Suvari» call said to her father In solitude that she should be given in marriage to a man >^o was blind and not-blind at the same time*^ Her father said that it was Impossible to find such a man as desired by her and her state- 3 - ment was incoherent like the sentences spokan by a mad one* Suvaroala said that she was not mad and her statement was reasonable* Further she • said that if she got such a husband conversant with the knowledge of the Vedas, he would be able to support her* Hence her father should bring such Brihmapa^ whom he thought fit for marriage and she would ehoose her husband Tram among them* The yyl accepted the proposal of his daughter and asked his disciples to call the Brahmapas of noble and pure birth, endowed with intelligence, i^ose parents were living and who would be desirous of marrying his daughter* When many fgis came to his hermitage, Devala welcomed them and giving a brief description of their merits, he asked his daughter to select her husband from among them* Following the order of her father, the bride approached the gathering and saluting them

1 sfpu rajan yathivfttam yan mam tvam pf|i];avan asl / itihasam imam suddham sam^rabliayabhe^Jaffl // [46 ai^d 47] 2 andhiya mam mahaprajna dehy anandhaya vai pita|i / * evam amara sadi vldvaji raamedam prarthitam mune // 56 and 57* 3 na sakyam prarthitam vatse tvayidya pratibhatl me / unmattevasubham vakyam bha^se subhalocane // 58 and 60. 229 she announced that whoever In the assembly vas blln3 and not-blind vas her husband. Hearing her announcement the munl^ saw towards one another and did not say anything regarding her thinking that she was unfamiliar with the Vedas. And condemning the bride In their mind they went back to their hermitage. Listening to this news, once, a scholar, famous as Svetaketu, versed In the nyayat and endowed with virtues, came to that place. Seeing 5vet^- ketu the son of Uddalaka, Devala worshipped hlin and asked her daughter to accept that r^l of rigid vows and expert In the Vedas. When the brldf saw Svetaketu angrily, the vlprargl told her that he >«s blind because he was not concerned with the eyes with which the people see* And he was not blind because he had reached the god by vAiose power the people saw and smelt the things and so on. Therefore he should be accepted by the bride as her husband* Hearing this statement the bride said that she had accepted him In her mind and the other formalities would be done by her father. After the marriage the rgl remained In the house-holcf with his wife following the dharma of the vedas and Instructing his wife In 'karma', for the success. Bestowing sons on Suvarcala and gratifying the deities with sacrifices he wandered with her on the earth* Suvarcala, attending on her husband night and day, and the ££l, living with her and surrendering all his acts to god, got the supreme bliss*

The Morals « (1) It is quite possible to observe vows while living as a house-holder, and to attain the heaven*

1 evam Suvarcala hps1;a prokta bhartri yatharthavat / parlcaryamana hy anlsam tattvabuddhisamanvita // Line 255-256 - - * - / • bharta ca tam apupreksya nityanaln^ittikanvltah / 230

(11) Only he, who has the eyes of knowledgei^ possesses real eyes*

(contd. from lAst page). paramatmanl govlnde visudeve mahatmanl / • samidhyiya ca karmapl tanraayatvena blwlvltah // kalena mahata rajan prapnotl paramam gatlm // 260. 2 yenedam manyate tattvam yena budhyatl va punaji / na caksur vldyatfi hy eta* sa val bh'utandha ucyate // 106-109.