8 Gālava Viśvāmitra’s Adventuring Apprentice [Mbh 5.104.5–5.117] m

n the Mahābhārata, the Gālava “metamyth” connects Viśvāmitra’s stories I(and specifically his caste intermixture and conflicts with Vasisṭha) to the legends of Yayāti, Divodāsa, and Śibi, as well as the mythology of Garuḍa and a curious nun named Śāṇḍilī. It comes in the fifth book of the Mahābhārata, the Udyoga Parvan (“Book of the Effort”), after the Pāṇḍavas’ exile is over, and they have demanded the return of their half of the kingdom. Wicked Duryodhana stubbornly refuses to yield any land to his rivals, and pays no attention to the advice of his elders or friends; the divine sage Nārada then warns him against being obstinate by telling this story of what happened because Gālava was obstinate about giving his guru a gift. In the following translation of this long and winding story, I have summarized the plot incidents in which Viśvāmitra is not involved.

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[Mbh 5.104.5] Nārada said: It’s hard to find a friend who listens, and hard to find a friend who helps. For a friend stays by your side, when even a brother would not remain. [6]‌ It seems to me, descendant of Kuru, that you should listen to your friends, and you shouldn’t be so

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obstinate—for obstinacy is very dangerous. [7] In this regard, there is a historical legend (itihāsa purātana) that illustrates how due to obsti- nacy, Gālava found himself defeated.

[8]‌ Long ago, Dharma, with a desire to test Viśvāmitra as he was performing austerities, himself became the blessed sage Vasiṣṭha. [9] Taking on the guise of one of the seven sages, Lord Bhārata, he approached Kauśika’s hermitage, hungry and hoping to eat.

[10] Viśvāmitra then hastily cooked him a porridge (caru) made with care from the best rice—but [Dharma] did not wait for him, [11] And it was already after he had eaten rice given to him by other ascetics that Viśvāmitra came bringing that very hot food.

[12] “I have already eaten, but just hold on,” the god said and went off. The illustrious Viśvāmitra then just stood there, King. [13] Holding that cooked rice on his head, he placed his arms on either side, and stood nearby like a pillar, motionless and subsisting only on air. [14] A men- dicant named Gālava took pains to look after him, out of dedication and respect, and with heartfelt desire to please him.

[15] Then, after a hundred years had passed, Dharma again returned to Kauśika, taking on the guise of Vasiṣṭha and wanting to eat. [16–17] Dharma saw that the great sage Viśvāmitra was steadfastly holding the cooked rice on his head, even while subsisting only on air, and then accepted it. He ate that food that was still just as hot and still just as fresh and then, saying, “Mighty Brahmin, I’m delighted,” the mendi- cant departed.

[18] By the power of Dharma’s words, Viśvāmitra left the state of being a Kṣatriya and reached Brahminhood, and he too was delighted. [19] Viśvāmitra, gladdened by the care and devotion given to him by the ascetic Gālava, then declared: “I give you leave, my child, and so go as you please, Gālava.”

[20] Told this, Gālava happily and in a pleasant voice replied to Viśvāmitra, that glorious and illustrious sage: [21] “What parting gift (dakṣiṇā) shall I give you, in return for your services as guru? For any human action succeeds when it is accompanied by gratuity. [22] Those

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who give gifts enjoy them in the afterlife, for the results of a rite occur in heaven, and the wise say that a gift means peace. So what ought I to give to my guru, please tell me, blessed sir.”

[23] Lord Viśvāmitra, however, was sympathetic, and had already been won over by his services alone. Again and again he urged him, “Just go, just go!”

[24] Though Viśvāmitra kept telling him, “Just go, just go,” Gālava kept saying over and over, “What may I give you?” [25] So extreme was the ascetic Gālava’s stubbornness that Viśvāmitra, growing a bit frustrated, said this: [26] “Give me eight hundred horses, white as the moon, but each with one black ear—go Gālava, make no delay!”

[Mbh 5.105.1] Nārada said: When the mighty Viśvāmitra had said this to him, Gālava did not sit, or sleep, or eat meals. [2]‌ He became all skin and bones, jaundiced, and afflicted by grief and worry. He was filled with tremendous anxiety, and burned inside with remorse.

[3] ‌“Where can I get rich friends? Where can I get wealth, where can I get assets? How could I get eight hundred horses, white as the moon? [4] How should I now have any faith in food? How should I have any optimism for delights? Even my faith in life has been shattered, so why should I live? [5] I will go to the other side of the ocean, or to the farthest reaches of the earth, and commit suicide—for what is the point of living for me?”

[6]‌ “If a man is penniless and hasn’t accomplished his goals, if he has missed out on all kinds of profits and bears debts, how would indiffer- ence bring him joy? [7] Having used up the resources of one’s friends and relatives, having shown the affection that is wished for, when one is unable to repay it, it is then better to die than to live.

[8] ‌If one has promised, “I will do it,” but still leaves that task incom- plete, whatever pious merit has been earned is wasted, for he is tarnished by telling lies. [9] A liar has no beauty, a liar leaves no legacy. A liar has no authority, so how could this be a good way to live? [10] How could an ingrate gain celebrity? Or high rank? Or happiness? An ingrate is never to be trusted, and there is no requital for an ingrate. [11] A villain cannot live without wealth, for how would the villain’s family be supported? A villain who has destroyed what others have done will always himself face ruin.

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[12] “This is what I am—a villain, an ingrate, and a lying scoundrel, for although I have been able to achieve my goals through my teacher, I have not done as I said for him. And so I will let go of my life, after making one final effort.

[13] “I have never before made any requests to the gods, and all have shown me honor during sacrificial procedures. [14] I will seek out that most supreme of gods, Lord Viṣṇu, the lord over the three worlds, that Kṛṣṇa, who is the highest path for mortal creatures. [15] He pervades all the other gods and demons, and so he establishes all joys. I would like to try to visit this mighty and everlasting Master.”

[16] As he was saying this, his friend Garuḍa, son of Vinatā, saw him, and with a desire to help him, he said joyously, [17] “You are a dear friend of mine, and a dear friend, if he has the authority, should be employed toward whatever intent his friends hope for. [18] The author- ity I have, Brahmin sage, is Viṣṇu, the younger brother of Indra. I have already spoken to him on your behalf and he has granted my wish. [19] So come, let’s go! I will carry you as you like, to the land on the other side of the ocean or even the other side of the world. Come, Gālava, without delay!”

[Mbh 5.106] Garuḍa asks Gālava which direction to go, and then describes the significance of the East. [5.107] Garuḍa then describes the South, [5.108] the West, and finally, [5.109] the North.

[5.110] Gālava first asks to go east. He mounts atop Garuḍa and they set off. Gālava is frightened of the eagle’s speed, and asks him to slow down. He then tells his friend what he is looking for:

[Mbh 5.110.16] “I have promised eight hundred white horses, having the luster of the moon, each with one black ear to my teacher. [17] I can see no way to confer them, bird, and so I am now looking for a way to cast off my own life. [18] I have no money, I have no friends who have money; and not even with a great deal of money can this be handled.”

[19] Nārada said: As miserable Gālava was saying this, Garuḍa, while still in motion, then laughed and replied: [20] “Exalted sage, you are not very smart, if you want to commit suicide. Death is not artificially pro- duced, for Death is the paramount lord. [21] How come you hadn’t just

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let me know about this before? There is a great solution by which they can be acquired! [22] But first, there is this mountain named Ṛṣabha, in the heart of the ocean, where we may rest, eat, and then we will set off again, Gālava.”

[Mbh 5.111] The pair alight upon Mount Ṛṣabha, and are shown hospitality by a female Brahmin ascetic named Śāṇḍilī. They fall asleep after eating. Garuḍa contemplates snatching the woman, and awakes to find he has no wings. He begs her for forgiveness, and she restores his body under the condi- tion that he never again harass women—even those who are disreputable. They leave the mountain in a hurry, and still have not gotten the horses when they encounter Viśvāmitra on the road.

[Mbh 5.111.19] Viśvāmitra then saw Gālava, set out on the road. That great orator said to him, in the presence of Garuḍa, son of Vinatā: [20] “That amount which you yourself had promised me, Brahmin, it is now time for presenting it. Or perhaps, if you will agree, [21] I will wait for some time so that you can find a way to put it together, Brahmin.”

[22] Fine-feathered Garuḍa then said to Gālava, who was terribly sad and depressed, “What Viśvāmitra had said before, he now has repeated in front of me. [23] So come, great Brahmin, let’s figure it out, Gālava. You cannot rest without having given your teacher the whole amount.”

[Mbh 5.112] Garuḍa explains to the disconsolate Gālava that there is plenty of wealth in the world, and they ought to ask a rich king for assistance. He has a friend named Yayāti whom they should approach. They arrive at Yayāti’s palace and Garuḍa tells the king of Gālava’s predicament:

[Mbh 5.112.11] King Yayāti, son of Nahuṣa, this is my friend Gālava, a bastion of ascetic power. He was a student of Viśvāmitra for many, many years. [12] Given permission to leave, this blessed Brahmin altru- istically said to him, “What kind of teacher’s gift may I give you?”

[13] (Viśvāmitra), with a bit of anger rising because of being asked this over and over, and knowing that he had little money, had declared, “Give me the following: [14] eight hundred pure white horses, with the luster of the moon, of good birth, and each having one black ear. [15] Please, Gālava, give this for sake of your guru, if you will.”

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This is what the ascetic Viśvāmitra angrily said to him. [16] And now, this great Brahmin is burning with tremendous grief, for he is unable to fulfill it—and so he has come seeking your help.

[17] Your Majesty, once he has accepted alms from you, his troubles will cease, and, making his grant to his guru, he will undertake a great deal of austerities. [18] He will provide you with a portion of his ascetic power and complement the tapas that you already have as a royal sage (rājarṣi). [19] Someone who gives away horses gains as many heavenly worlds as there are hairs are on a horse, great King. [20] This man here is suitable for receiving gifts, and you are suitable to give them; let one be connected to another like milk in a conch-shell.

[Mbh 5.113] Yayāti informs Garuḍa that he is no longer as wealthy as he once was, but he will not let Gālava leave empty-handed, since, as he explains, it is dangerous to dash the hopes of a suppliant. He gives him his beautiful daughter Mādhavī and suggests that he may ask other kings for the horses as a price for her hand in marriage. Gālava accepts the girl, and Garuḍa then returns to his own home. Gālava first approaches King Haryaśva of Ayodhyā and offers Mādhavī to him.

[Mbh 5.114] Upon seeing that Mādhavī has all the right features—six prominent body parts, seven subtle ones, three deep ones, and five that are red—Haryaśva deems her a suitable mate and asks Gālava about the bride price. Gālava asks for eight hundred śyāmakarṇa horses, but Haryaśva has only two hundred. Mādhavī herself then tells Gālava of a boon she once received—she has the ability to remain a virgin even after childbirth. She urges the sage to shop her around to four different kings to complete his required fee to Viśvāmitra, and so that she also might also have four sons. Gālava offers her to Haryaśva with the caveat that he return her after the birth of a son. After the birth of his son named Vasumanas, Gālava returns to fetch Mādhavī and moves on to King Divodāsa of Kāśī.

[Mbh 5.115] The king of Kāśī has already heard of Mādhavī and read- ily agrees to the bride price. He makes love to her as vigorously as divini- ties, celestials, sages, and heroes, and she produces an heir: Pratardana. Divodāsa honorably returns her to Gālava.

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[Mbh 5.116] Gālava then takes Mādhavī to King Uśīnara in Bhojapura. He offers the girl to the king to produce two sons, but the king explains that he, too, has only two hundred śyāmakarṇa horses, and moreover that he is obligated to spend his money on his citizens and country, and not simply for himself. He agrees to take her for the same bride price as the others. After making love with her throughout the lands, he gains an heir, the famous prince Śibi. Gālava comes to reclaim the girl, takes the horses, and then sets off to see Garuḍa.

[Mbh 5.117.1] Nārada said: Garuḍa son of Vinatā then laughed and said this to Gālava: “I see that you have fortunately accomplished your mis- sion here, Brahmin!” [2] ‌Gālava heard what Vainateya said, and told him how there was still a quarter of this job left over.

[3]‌ Fine-feathered Garuḍa, the foremost of birds, then said to Gālava, “Don’t keep trying, for you will never complete it. [4] Long ago, Gālava, in the land of Kānyakubja, Ṛcīka had asked for Gādhi’s daughter Satyavatī as a bride, and he had been told, [5] ‘Please sir, you are to give me a thousand horses, the color of the moon, but each having one black ear.’

[6]‌ “Ṛcīka had said, ‘So be it,’ and gone to the abode of Varuṇa. Acquiring those horses at the Aśva-tīrtha, he then gave them to the king. [7] The king then performed the Puṇḍarīka sacrifice, and gave them to Brahmins, from whom these kings bought two hundred each.

[8]‌ “The other four hundred, as they were being led away, were swept away by the Vitastā River while crossing it. And so, it’s impossible for you to acquire them, Gālava, no matter what! [9] You should just offer her to Viśvāmitra instead of the two hundred horses, in addition to the six hundred horses, noble sir. Then you will be free of confusion and will have accomplished your task, exalted Brahmin.”

[10] Gālava said to him, “So be it,” and then, together with fine-feath- ered Garuḍa, approached Viśvāmitra to give him the horses and girl.

[11] Gālava said: “Here are six hundred horses, of the kind that you desired. And please accept this girl instead of the other two hundred. [12] Royal sages have produced three righteous sons with her, and you

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may produce a fourth with her, esteemed sir. [13] So may these count as your complete eight hundred horses. Being free of my debt to you, let me practice austerities freely.”

[14] Nārada said: But Viśvāmitra, seeing him with the bird, and behold- ing that beautiful girl, said: [15] “How come you didnʼt just give her to me before, Gālava? I would have had four sons to bring prosperity to my family! [16] Still, I accept this girl for the sake of bearing just one son. Place the horses in my hermitage and let them remain there.”

[17] Viśvāmitra, making love to her, then had a son named Aṣṭaka, son of Mādhavī. [18] And as soon as the son was born, the illustrious Viśvāmitra provided him with wealth and ethics, and also granted him those horses. [19] Aṣṭaka then went to the city that had the luster of the city of the moon. Giving the girl over to his student, Kauśika also went to the forest.

[20] Then Gālava, too, his debt paid through Suparṇa’s assistance, with an overjoyed heart, then said to the girl: [21] “A son has been born to you who is a master donor, another who is brave, still another who is of upright character, and another who performs sacrifices. [22] So go now, beautiful girl, with these royal sons your father has been saved, and so have I, slender girl.”

[23] Gālava then dismissed fine-feathered Garuḍa, eater of snakes. He returned the girl to her father and then set forth into the forest.

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[Mbh 5.118] Viśvāmitra’s involvement in the Gālava legend ends here, but the story continues. Yayāti holds a self-choice marriage (svayaṃvara) for Mādhavī at the confluence of the Gaṅgā and Yamunā rivers (Prayāga). Many suitors present themselves, but Mādhavī rejects all of them, choosing the forest as her groom, and leads a life of chastity and lonely asceticism, “going like a deer” (mṛgacāriṇī). Yayāti lives for thousands of years, passes away, and arrives triumphantly in heaven, where he spends many more thousands of years. Filled with pride, he begins to show disrespect to other residents of heaven, until he is reprimanded by all of them, and loses his prestige.

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[Mbh 5.119] Because of his pride, Yayāti is cast out of heaven. Looking down, he sees Mādhavī’s four sons—Pratardana, Vasumanas, Śibi, and Aṣṭaka—gathered together and performing the Vājapeya sacrifice. He falls along the trail of smoke leading up to heaven from the sacrificial altar, down to his four grandsons, though he does not realize who they are. He announces to them who he is, and what has happened. They offer him the good virtues (dharma) of their sacrifice, to return to heaven, but he refuses, since he is not a Brahmin, but a Kṣatriya, and therefore may not accept gifts. Mādhavī then emerges, and explains to Yayāti who they are, and that, since they are his maternal grandsons, he can, indeed, accept their merit, as well as hers—of which she offers half. Gālava also appears and offers the king one-eighth of the ascetic power (tapas) that he has earned.

[Mbh 5.120] Each character then gives their specific virtues to Yayāti. Vasumanas gives him his generosity and mercy, while Pratardana gives him his heroism and fame; Śibi gives his grandfather his truth, while Aṣṭaka gives him the merit of his numerous Vedic sacrificial rites. [Mbh 5.121] When they have done so, Yayāti rises back into heaven, where he is welcomed by the gods and other celestials, his fame again made eternal by the merit that his grandsons had given him.

Story 8 Gālava

Variants in the Sanskrit Epics

Mbh Udyoga Parvan 5.104–5.117 [Translated] Told by Nārada to Duryodhana to warn him against being stubborn and to urge him make peace with the Pāṇḍavas • To test Viśvāmitra, the god Dharma comes in the guise of Vasiṣṭha and asks for some food • Viśvāmitra prepares a very hot caru (rice porridge), but Dharma eats food from other ascetics • Dharma asks Viśvāmitra to wait and departs • Viśvāmitra stands motionless with the pot of caru on his head for 100 years • Viśvāmitra’s disciple Gālava looks after him during this time • Dharma returns as Vasiṣṭha and again asks for food; Viśvāmitra happily gives him the still-hot porridge • Passing Dharma’s test, Viśvāmitra ceases to be a Kṣatriya and becomes a Brahmin • Viśvāmitra dismisses Gālava, but his pupil keeps insisting on giving him a fee (dakṣiṇā) • Angrily, Viśvāmitra asks for 800 black-eared (śyāmakarṇa) white horses • Gālava is depressed and suicidal at the impossibility of the task

(continued)

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Story 8 Gālava (Continued)

• Garuḍa the eagle arrives and offers to help • Garuḍa first takes him to a Brahmin ascetic woman, named Śāṇḍilī, who shows them hospitality • At night, Garuḍa contemplates kidnapping her, but she curses him to lose his wings; he begs forgiveness and she restores him, on the condition that he never harass women • Viśvāmitra arrives to remind Gālava that he owes him the fee • Garuḍa takes Gālava to request the assistance of King Yayāti • Yayāti has no such horses, but gives him his daughter Mādhavī to barter for the horses • Gālava and Garuḍa take her to King Haryaśva of Ayodhyā, who has only 200 such horses • Mādhavī reveals an ability to remain a virgin even after childbirth; she urges Gālava to sell her services for the horses • Haryaśva agrees to this, and marries Mādhavī for one year; she produces a son named Vasumanas • Gālava then shops her around to Divodāsa, king of Kāśī (to whom she gives a son, Pratardana) and Uśīnara of Bhojapura (to whom she gives a son, Śibi), in return for 200 śyāmakarṇa horses each • Gālava gets 600 śyāmakarṇa horses, and despairs that his task is still incomplete • Garuḍa explains that there are no more śyāmakarṇa horses; of 1000 produced by Ṛcīka as his bride price for Satyavatī, 400 had drowned in a river • On Garuḍa’s advice, Gālava presents Viśvamitra with the 600 horses as well as Mādhavī’s services • Viśvāmitra accepts the gift and has a son with Mādhavī named Aṣṭaka, who becomes heir to his throne at Kānyakubja • Gālava returns Mādhavī to her father, who arranges for a svayaṃvara (self-choice) marriage, but she chooses instead to wander in the forest • Yayāti later dies and goes to heaven, but after his merit is exhausted, he falls to earth from the sky • As he is falling, Yayāti sees his four sons together, conducting a Vedic sacrifice, and cries for help • The four sons, Mādhavī, and Viśvāmitra donate their merit to help Yayāti return to heaven

[No Variants in the Early Purāṇas]

Variants in Medieval Purāṇic Literature

Ayodhyākhaṇḍa of the Medieval SkP 2.8.5.1—17 Told by Agastya to Vyāsa, after describing the Svarṇakhani tīrtha (“Goldmine”) located south of the Dharmahari temple in Ayodhyā, where Kubera had been frightened by King Raghu into making a shower of gold that he then gave to the Brahmin Kautsa, who needed to pay his guru Viśvāmitra; Vyāsa then asks him why Viśvāmitra had demanded this money from Kautsa • The sage Durvāsas comes to visit Viśvāmitra, who is performing fierce austerities; he asks him for food • Viśvāmitra prepares some pāyasa (rice gruel) for him, but Durvāsas tells him to wait a moment while he goes to bathe

(continued)

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Story 8 Gālava (Continued)

• Viśvāmitra then stands there motionless for a thousand years • Viśvāmitra’s disciple Kautsa looks after him during this time • Durvāsas returns, eats the rice gruel, and goes home • Viśvāmitra dismisses Kautsa, but his pupil keeps insisting on giving a payment (dakṣiṇā) • Angrily, Viśvāmitra asks for 14 crores of gold • Kautsa then goes to ask King Raghu for the money • Raghu has no money, as he has already given it all away in the Viśvajit sacrifice (2.8.4.33–71) • As Kautsa is going away disappointed, Raghu asks him to wait, and assaults Kubera • Kubera is frightened of Raghu and lets pour a shower of gold that turns into a gold mine • Raghu grants the mine to Kautsa to pay Viśvāmitra’s payment • In return, Kautsa turns the site into a tīrtha, where a devotee may bathe and gain good fortune

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