On the Solar and Lunar Kings [ p. 596 ] 1-5. Sûta said :— Glad to hear the excellent divine stories of the Solar and Lunar races, the virtuous King Janamejaya, the son of Parîksit, again asked :— “O Lord! I am now very eager to hear the increase of the two lines of Kings. O Sinless One! You know everything. So kindly describe, in detail, the pure histories, capable to destroy sins, of the kings and their characters. The kings of the Lunar and the Solar races were great Bhaktas of the Highest S’akti, S’rî Bhagavatî Devî; this I have heard. O Muni! Who wants not to hear further on the glorious anecdotes of the Bhaktas of the S’rî Devî?” When the Râjarsi asked thus, the Muni Krisna Dvaipâyan, the son of Satyavatî began to narrate gladly the several deeds of the Kings.
6-13. O King! I am now narrating to you in detail the origin, etc., of the Lunar and the Solar dynasties as well as of other kings in their connection. Hear attentively. The four-faced Brahmâ sprang from the navel of Visnu; engaged in practising Tapasyâ, he began to worship the Mahâ Devî Durgâ, extremely hard to conceive. Mahâ Devî, pleased at his worship, granted boon to Brahmâ; Brahmâ, the Grandsire of all the Lokas on thus getting the boon, became ready to create the world; but he could not create all on a sudden the human beings. Though the creation was eternally fashioned by the Pramâtmâ Bhagavatî, the four-faced Brahmâ thinking over in his mind variously, could not quickly spread it out and accomplish it as a veritable fact. Therefore He, the Prajâpati, first created mentally the seven mind-born sons. These were known by the names of Marîchi, Atri, Angirâ, Pulastya, Pulaha, Kratu and Vais’istha. Next sprang Rudra from the anger of Prajâpati, Nârada from his lap; Daksa from his right thumb. Thus Sanaka and the other Risis were also his mind-born sons. O King! The wife of Daksa was born from the left thumb of Prajâpati; this all-beautiful daughter is well known in all the Purânas by the name of Vîrinî and Asiknî. Nârada, the chief of the Devarsis, was born, on some other occasion in her womb.
14-17. Janamejaya said :— “O Brâhmân! A great doubt arises in me to hear that the great ascetic Nârada was born of Daksa in the womb of Vîrinî. The Muni Nârada indeed, was the son of Brahmâ; moreover be was the foremost of the ascetics and especially endowed with the [ p. 597 ] knowledge of Dharma; how, then, can he be born of the womb of the Daksha’s wife Vîrinî. Well, if that be so, then describe, in detail, that wonderful story of the birth of Nârada in the womb of Vîrinî.
18-31. O Muni! Under whose curse, the high-souled Nârada though very wise, had to leave his first body and be born again.” Vyâsa said :— O King, Brahmâ, the Self-born, with a view to create offspring, ordered first Daksa :— “Go and multiply innumerable children for the increase of the world.” Thus ordered by his father the Prajâpati Daksa produced five thousand powerful and heroic sons in the womb of Vîrinî. Seeing all the sons of Daksa, desirous to multiply, the Devarsi Nârada urged on, as it were, by Fate, began to laugh at them. How do you desire to multiply when you know not the dimensions and capacity of earth; so you will, no doubt, be put to ridicule and laughter. Rather, if you proceed on work, knowing beforehand the earth’s capacity, your efforts will be fruitful. Otherwise, your attempt will no doubt, end in failures. Alas! You are awfully illiterate! Not knowing the dimensions of the world, you are ready to multiply your progeny; how, then, can you meet with success! Vyâsa said :— O King! Hearing, all on a sudden, these words, Haryas’va and other sons began to speak with each other, “What this Muni has told, is very true. Let us then ascertain the earth’s dimensions; we can easily multiply afterwards.” Thus saying, they all went out to reconnoitre the earth. Thus excited at Nârada’s words, some went eastward, some southwards, some towards the north and some went to west all simultaneously and, as they liked, to make a survey of the earth. When the sons went away, Daksa became exceedingly sorry on their absence. Bent again on multiplying, he begat other sons; those sons again wanted to procreate. Seeing them, Nârada again laughed and said :—Alas! What fools are you! Not knowing the dimensions of the earth, why are you ready to procreate? They were deluded by Nârada’s words, took them as true, and went out as their elder brothers did. Not being able to see those sons, Prajâpati Daksa became very sorrowful for them and cursed Nârada in rage.
32-38. Daksa said :— “O Evil-minded One! You have destroyed my sons; so be yourself destroyed; you will have to be born in the womb for your sin in causing the death of my sons; you have caused my sons to go abroad; so you must be born as my son.” Thus cursed by Daksa, Nârada had to take his birth in the womb of Vîrinî. I heard also that the Prajâpati Daksa begat afterwards sixty daughters in her womb. O King! Daksa, the great knower of Dharma, then gave up the sorrows for his sons and married his thirteen daughters to the high-souled Kas’yapa, [ p. 598 ] ten daughters to Dharma, twenty-seven daughters to the Moon, two to Bhrigu, four to Aristanemi, two to Kris’âs’va and the remaining two to Angirâ. Their sons and grandsons, the Devas and Dânavas, became powerful but antagonistic towards each other. All of them were heroes and very Mâyâvis; so, deluded by their greed and jealousy, they quarrelled amongst each other.
Here ends the First Chapter in the Seventh Book on the beginning of the narrative of the Solar and the Lunar lines of kings in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the piercing of the eyes of Chyavana Muni [ p. 598 ] 1. Janamejaya said :— “O Highly Fortunate One! Kindly narrate in detail the spread of the families of those kings in the Solar line who were born and who were especially endowed with the knowledge of Dharma.”
2-8. Vyâsa said :— O Bharata! I now speak to you exactly what I heard of yore, from Nârada, the best of the Risis, how the Solar race spread. Once, on an occasion, the Muni S’rîmân Nârada, on his tour, came at his will to my holy hermitage on the beautiful banks of the Sarasvatî river. On seeing him I bowed down at his feet and then remained standing before him. I then gave him a seat and worshipped him with great esteem. I then said to him :— “O Best of Munis! You are worshipped by the whole universe; my retreat is sanctified by your coming. O All-knowing One! Kindly narrate the histories of the Kings that were famous in the family of the seventh Manu; they were unequalled as far as their origin was concerned and their diameters as well were wonderful. Therefore I am very eager to know, in detail, the history of the Solar race. O Muni! Describe shortly or in detail as the circumstances may require.” O King! When I made this question, Nârada, the knower of the Highest Reality, gladly smiled, and, addressing me, began to describe the history of the Solar race.
9-26. Nârada said :— O son of Satyavatî! The history of the royal families is very holy and pleasant to hear; the more so when they are heard, one acquires Dharma and wisdom; therefore do you hear. In ancient times, Brahmâ sprang from the navel-lotus of Visnu and created the [ p. 599 ] world. This is well known in every Purâna. That self born, all-powerful, all-knowing, the Doer of all, the Universal Soul practised Tapas in ancient times for Ajuta (ten thousand) years. By virtue of that Tapas, He got special powers to create the world. He meditated on the Auspicious Mother, and getting from Her the excellent powers, He created first the mind-born sons, all endowed with auspicious signs. Of them, Marîchi became well known in this act of creation. His son Kas’yapa was respected by all and he was of great celebrity. He had thirteen wives, all daughters of Daksa Prajâpati. The Devas, Daityas, Yaksas, Pannagas, beasts and birds all sprang from him. Therefore this creation is called the Kâs’yapî creation. Amongst the Devas, the Sun is specially famous; his other name is Vivasvân. His son was named Vaivasvat Manu; he was a famous king. Besides, Manu had nine more sons. Iksvâku was the eldest. Their names are: (1) Nâbhâga, (2) Dhrista, (3) S’aryâti, (4)Narisyanta, (5) Prâns’u, (6) Nriga, (7) Dista, (8) Karûsa, and (9) Risadhra. Iksvâku, the son of Manu was born first. He had one hundred sons, and Vikuksi was the wise and the eldest of these. I am now narrating how the nine sons, born afterwards of Manu, spread their families. Ambarisa was the son of Nâbhâga; he was very truthful, powerful, and religious. He always governed his subjects justly. Dhârstaka was the son of Dhrista; though he was a Ksattriya, he attained to Brâhmanhood. He was naturally weak in fighting; always be was engaged in the works relating to the Brâhmanas. Ânarta was the well known son and Sukanyâ was the beautiful daughter of S’aryâti. The King S’aryâti gave his beautiful daughter in marriage to the blind Chyavana Risi; but the Risi, though blind, got his beautiful eyes again by the good character of the daughter. We heard that the As’vins, the Twins, the sons of the Sun, gave him back his eyesight.
27-29. Janamejaya said :— “O Brahmâns! How is it that the King S’aryâti married his lovely-eyed daughter Sukanyâ to the blind Chyavana Muni? I have got a great doubt on this point. The King gives his daughter in marriage to a blind person, if she be deformed, ill-qualified or void of female signs. But the daughter, in this case, was beautiful. How then S’aryâti, the Chief of Kings, gave over his daughter, knowing that the Risi was blind? O Brâhmana! I am always an object of favour to you; so explain to me the cause of it.”
30. Sûta said :— Glad to hear these words of Janamejaya, the Muni Dvaipâyana smilingly said :—
31-50. S’aryâti, the son of Vaivasvata, had four thousand married wives. All of them were endowed with auspicious signs and beautiful [ p. 600 ] all of them were daughters of kings. They all were very obliging and dear to their husbands. But, out of all of these, the King had only one daughter exceptionally lovely and beautiful. The father and all the mothers loved exceedingly that sweet-smiling daughter. Not very far off the city, there was a beautiful lake of clear waters, like the Mânasarovara lake. A Ghât way (steps) made of stones descended into the lake. Swans Kârandavas, Chakravâkas, Datyu’has, Sârasas and other birds used to play on its waters. Five varieties of lotuses were there in full bloom, bees were humming there all around. Various trees, S’âl, Tamâla, Sarala, Punnâgas, As’okas, Banyans, Peepuls, Kadambas, rows of banana trees, Jambîrs, Dates, Panasas, Betelnut trees, cocoanut trees, Ketakas, Kânchanas, and other various beautiful trees encircled round the lake. Within these, the white Yûthikâs, Mallikâs, and other creepers and shrubs were seen beautifying the scenery. Especially there were, amongst them, Jack trees, Mango trees, tamarind trees, Karanjas, Kutakas, Palâs’as, Neem trees, Khadiras, Bel trees, and Âmalaki trees; and peacocks were sounding their notes, cuckoos were cooing their beautiful voices. Close to that place, there was, in a sacred grove covered over by trees, staying Chyavana Muni, the Bhrigu’s son, of a tranquilled mind, and the chief of the ascetics. Thinking the place lovely and free from any obstacles, the Muni took his firm seat there and, collecting all his thoughts within himself, took the vow of non-speaking and controlling his breath became engaged in practising tapasyâ. Restraining his senses and foregoing eating and drinking, that Muni constantly meditated on Bhagavatî of the nature of Sat, Chit and Ânanda, O King! While he was thus meditating, the anthill grew up round and covered his body and nice creepers covered that also all round. O King! Long intervals passed away and it was covered over with ants; so much so that that intelligent Muni was covered entirely and looked like a heap of earth. O King! Once the King S’aryâti wanted to play in an artificial wilderness and came there to the lake with his wives. S’aryâti became at once deeply engaged in playing on the clear waters of the lake, surrounded by the beautiful females. On the other hand, the quick beautiful daughter Sukanyâ, picking up flowers here and there with her companions also began to play. Dressed in ornaments, Sukanyâ, walked to and fro; her anklets making a beautiful tinkling sound, till she came to the ant-hill of Chyavana Risi. She sportingly sat close to that anthill and instantly saw a shining substance inside through that, like fireflies. “What is this?” She thought and wishing to take it, took a thorn and became very eager to prick it up.
51-59. Slowly she went close to it and no sooner she got ready to prick it, than the Muni saw the beautiful, good-haired daughter as if to one’s [ p. 601 ] liking. The ascetic Bhârgava, seeing that auspicious nice lady with nice teeth, spoke out in a feeble voice :— “What are you doing? O thin-bellied One! I am an ascetic; better go away from here. You have got such big-eyes, yet you do not see me. I therefore forbid you in your this attempt; do not pierce the anthill with thorn.” Though prevented, the daughter could not hear his words and asking “What was that?” pierced his two-eyes with thorns. Thus impelled by Fate, the princess sportingly pierced his eyes; but she suspected and thought “What have I done?” Thus becoming afraid she returned from that spot. His two eyes being pricked, the great Muni exceedingly pained, became very wrathful he incessantly gave vent to sorrows and remorse, being restless with pain. At that instant it happened that the king, ministers, soldiers, elephants, horses, camels, so much so that all the beings that were there, had all their evacuations (passing their urines and faeces) stopped. Seeing thus happened all on a sudden, the King S’aryâti was very much pained and became very anxious. All the soldiers came to the King and informed him of the stoppage of their evacuations. The King thought over the cause why this had happened.
60-65. Cogitating thus, the King returned home. Becoming very much troubled with cares and anxieties, He asked his soldiers and kinsmen “Who amongst you has done such an heinous act? On the west side of the lake the Maharsi Chyavana is practising the great tapasyâ in the midst of the forest; I think someone has done mischief to that king of ascetics, blazing like a fire; and therefore we are overcome with this disease. The highsouled aged son of Bhrigu has become specially proficient in his asceticism and has become supreme; I think someone must have injured him. Though I do not know who is that mischievous person that has shown him contempt or like that, this our state at present clearly shews that this is the fit punishment of that.” Hearing this, the soldiers said :— None of us has committed any mischief by word, mind or body; we know this very well.
Here ends the Second Chapter of the Seventh Book on the piercing of the eyes of Chyavana Muni in S’rî Mad Devî Bhâgavatam the Mahâ Purânam, of 18,000 verses, Maharsi Veda Vyâsa.
On the bestowing of the daughter of the King S’aryâti to Chyavana Muni [ p. 601 ] 1-11. Vyâsa said :— O King! Thus the King, troubled with cares asked his soldiers, in an angry mood. Next he asked his friends in sweet words. The princess, seeing his father and his soldiers sorrowful, thought [ p. 602 ] of her piercing the two eyes of the Muni with a thorn and thus spoke to the King :— O Father! While sporting in that forest, I came to see a very hard anthill covered with creepers and shrubs wherein I found two holes, O King! Through those small openings, I saw the two shining things as if they were fireflies and thinking them so I pierced them with thorns. At this time a faint voice I heard coming from that anthill. “Oh! I am killed!” I then took out my thorns and found them wet with water. “What is this!” I asked myself and was thunderstruck with fear; but I could not know what I pierced in that anthill. Hearing these gentle words of her daughter, the King S’aryâti thought that that act had no doubt insulted the Muni and went at once to the anthill. He broke the anthill that covered the Muni and saw the suffering Chyavana aged in practising Tapasyâ, very much in pain. The King prostrated flat before the Muni and then with folded hands, praised him with hymns and humbly said to him :— “O Intelligent One! My daughter has done this wrong act while sporting; Therefore O high-souled One! What she had done unknowingly, do you forgive out of your own high-hearted-ness and liberality. I have heard that the ascetics are always void of anger; therefore now you have to forgive this daughter of the offence and thus shew your kindness.”
12-16. Vyâsa said :— The Maharsi Chyavana, hearing thus the King’s words and specially seeing his humble and distressed nature, said :— O King! I never was angry a bit; your daughter had pained me; yet I am not angry and have not cast on her any curse; you better see, that I am innocent; much pain is felt by me due to my eyes being pricked. O King! It seems that you are sorry and troubled for that sin. Who can acquire happiness in this world who has committed a great offence to a Bhakta of the Devî, in spite he gets even S’iva as his Protector. O King! On the one hand, I am now worn out by old age, and then, on the other hand, I am deprived of my eyes; what shall be now my means? Please say, who will take care of the blind man?
17. The King said :— O Muni! The anger of the ascetics is transient; you are in practice of your tapasyâ; so your anger is a thing of impossibility. So kindly forgive the offence of the daughter. I have got many persons who will incessantly take care of you.
18-22. Chyavana said :— “O King! There is none of my relations with me; then I am now made blind; how shall I go on with my tapasyâ? I do not think that your servants will take care of me. O King! If you think it your duty to please me, then do my word, [ p. 603 ] give me your lotus-eyed daughter to serve me and take care of me. O King! I will be very glad if I acquire your daughter; she will serve me when I will be engaged in my tapasyâ. O King! This, if observed, will satisfy me and all the troubles that are now with you and your army will no doubt disappear. O King! Think and grant me your daughter; I am an ascetic observing vows and if you give over your daughter to me, you will not incur any sin nor any fault.”
23-31. Vyâsa said :— O Bharata! Hearing thus the Muni’s words, the King S’aryâti was immersed in cares and could not say anything whether he would or would not give over his daughter to him. The King thought, “My daughter is very fair like a Devakanyâ and this Muni is aged, ugly and specially he is blind; how then can I be happy if I give over my daughter to him. Who is there so stupid and vicious that knowing his good and bad, he for his own selfish happiness wants to deprive his beautiful daughter of the enjoyments of her married life. How will that fair eyebrowed daughter of mine pass her days happily in the company of this aged Muni when she will be overpowered by passion. The more so when the young beautiful ladies are not able to conquer their passions though possessed of husbands of their own standard and liking, how then can my daughter conquer her passion on getting this old blind husband! The exquisitely beautiful Ahalyâ married Gautama; but, seeing the youthful beauty of that lovely lady, Indra deceived her and took away her chastity. Till at last, her husband Gautama finding that action contrary to Dharma, cursed him. Now through the severe curse of that Brâhmana many troubles may arise; so I cannot in any case give my daughter Sukanyâ over to him.” Thus thinking and absent-minded the King went back to his home and, being very distressed, called his ministers to form a council. O Ministers! What am I to do now? Is it advisable to give over my daughter to the Muni? Or is it better to suffer these pains? Judge and say what is the best course for me.
32. The Ministers said :— “O King! What shall we say in this critical juncture? How can you bestow your exceedingly beautiful daughter to that ugly unfortunate ascetic?”
33-45. Dvaipâyana said :— At this moment, seeing her father and ministers troubled very much with cares, Sukanyâ understood at once everything by signs and hints; she then smilingly said to her dear father :— “O Father! Why are you looking so sad with cares? Perhaps you are very much troubled and sad for me. O Father! I have pained that Muni; so I will go and console him; what more than this that I will [ p. 604 ] give up myself at his feet and please him.” Hearing these words of Sukanyâ, the King spoke to her very gladly before all the ministers. O Daughter! The Chyavana Muni is blind, aged and of a worn figure, especially of a very irritable temper; and you are a mere girl; how will you be able to serve him in that dreadful forest? You are like Rati in beauty and loveliness; how can I bestow my daughter to that aged worn out, blind Muni for my own pleasure! The father marries the daughter to him who has got relations, who is of a proper age, strong, who has got unequalled grains and wealth, gems and jewels; never to a man void of wealth. O broad-eyed One! You are exquisitely handsome; and that ascetic is very old; see what an amount of difference lies between you two. The Muni, moreover, has past his marriageable age; so how can I give over my daughter. O Lotus-eyed! You always dwell in beautiful places; how can I now make you dwell for ever in thatched huts? O Cuckoo avoiced one! Rather will I and my soldiers die than to bestow you to that blind husband. Let whatever come it may, I will never lose patience; therefore, O One of good hips! Be quiet. I will never give you to that blind man. O my Daughter! I don’t care a straw whether my kingdom and my body live or die, but I will never be able to give you over to the ascetic. Hearing thus the father’s words, Sukanyâ began to speak with a glad face the following sweet and gentle words :—
46-48. O Father! Do not trouble yourself for nothing with cares on my account. Give me over now to that best of Munis; then all the persons will be happy, no doubt. I will derive my intense pleasure there in that dense forest by serving with intense devotion my old husband, who is very holy. I have got not the least inclination towards these worldly enjoyments which are the sources of all troubles for nothing, My heart is now quiet. Therefore, O Father! I will become a chaste wife to him and act according to his liking.
49-54. Vyâsa said :— O King! The Ministers were greatly amazed on hearing these words and the King also became greatly pleased and took her to the presence of the Muni. Going before him, he bowed down to the Muni and said :— “O Lord! Please accept duly this daughter for your Sevâ.” Thus saying, the King betrothed his daughter to him according to rules. Chyavana Muni also became very glad to receive her. The Muni took the daughter willingly for his Sevâ but refused other dowries that the King presented. Thus the Muni became pleased; immediately the soldiers began to evacuate and were very glad. Seeing this, the King’s heart became filled with joy. When the King, thus finishing [ p. 605 ] the betrothal ceremony of his daughter wanted to return home, the thin bodied princess then told her father :—
55-64. Sukanyâ said :— “O Father! Take away all my ornaments and clothings and give me for my use an excellent deer skin and one bark. O Father! I will dress myself like the wives of Munis and serve my husband in such a way as will bring to you the unparallelled undying fame in Heaven, Earth and the Nether regions; also I will serve my husband’s feet so that I can derive the highest happiness in the next world. I am now full of youth, especially beautiful; do not think a bit that as I am wedded to an aged ascetic, that my character will be spoilt. As Vas’istha’s wife Arundhati has attained celebrity in this world, so I will also attain success; there is no doubt in this. As the chaste wife Anasûyâ of Maharsi Artri has become widely known in this world so will I be known also and establish your fame.” The exceedingly religious King hearing all these words of Sukanyâ gave her deer skin and all other articles wanted. The King could not help weeping, when he saw that his daughter had dressed herself like the daughter of a Muni. He stood fixed, very sad, on that very spot. All the queens were exceedingly filled with sorrow to see the daughter dressed in bark and deer-skin. Their hearts quivered and they began to weep. O King! Then the King S’aryâti bade good bye to the Muni, leaving there his daughter. He went with a grievous heart and returned to his own city, accompanied by the ministers.
Here ends the Third Chapter of the Seventh Book on the bestowing of the daughter of the King S’aryâti to the Chyavana Muni in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses, by Maharsi Veda Vyâsa.
On the conversation between the two As’vins and the Princess Sukanyâ [ p. 605 ] 1-38. Vyâsa said :— O King! When the King S’aryati departed, that virtuous lady devoted her time in serving her husband, and the Fire. She gave to the Muni for his food various delicious roots and fruits. She made him bathe with warm water; then making him put on the deer skin, she made him sit on the Kus’âsan. (Seat made of the Kus’a grass.) Next she used to place in his front Kus’a, Til and Kamandalu and speak to him “O best of Munis! You are now to perform your daily rites (Nitya Karma).” When the Nitya Karma was finished, the lady used to catch him by his hand and make him sit on another seat. Next the [ p. 606 ] princess brought fresh ripe fruits and cooked rice, grown without cultivation and gave to the Muni for his food. When the husband finished his meals, she gave him devotedly water for cleansing his mouth; then washing his hands and feet gave him the betelnuts and pân leaves. Next she made him sit on an excellent seat, and with his permission, performed her own bodily purifications. She then, used to eat the remnants, fruits and roots of the dishes of her husband; and coming next to her husband addressed him affectionately “O Lord! Order me what can I do now for you? If you like, I may shampoo your legs and feet.” Thus every day that princess devotedly spent her time in serving her husband. At evening when the Homa ceremony was finished, she collecting delicious and soft fruits presented to him to eat. With his permission she, then, ate that were left of the fruits; next she prepared bedding soft to the touch and gladly made him sleep on it. When his dear husband thus laid himself on the bed, she shampooed his feet and legs and in the interval, asked him about the religious duties of the chaste wives of the family. When the Muni fell asleep in the night, she devotedly laid herself close to his feet and slept. During the summer season when her husband was perspiring, the lady used to fan him with cool breeze. She took off his troubles and thus served her husband. In the cold season, she collected firewood and lit them before him and used to ask him frequently “O Muni! Are you feeling pleasure in this?” That lady, dear to her husband, used to get up from her bed in the Brâhma Muhûrta before Sunrise, next made her husband get up and took him some short way off and there made him sit for calling on nature. She kept ready water and earth and stood in readiness at a suitable distance apart. Knowing that he had finished his calls for nature, she took him back to the Âs’ram, and washed his hands and feet with water duly making him sit on a convenient Âsana. She then gave to him the pot for Âchamana and then began to collect fuel. She used to bring pure clear water and made it hot; then she asked her husband fondly “O Husband! Have you finished cleaning your teeth? Warm water is ready; may I bring it to you? You better bathe with that, uttering your Mantrams. The time is now for performing the morning Sandhyâ and for performing Homa. Do the Homa regularly and worship the Devas.” The princess, whose nature was pure and clean as anything, kept herself engaged daily in serving her husband, Chyavana Muni, with perfect gladness, austerity, and observing all the rules duly. Thus that beautiful-faced princess worshipped gladly Chyavana Muni, serving Fire and the guests daily. Then, once, on an occasion, the As’vin twins, the sons of Sûrya came sporting and at their pleasure, close to the hermitage of the Chyavana Muni. At that [ p. 607 ] time the princess, beautiful in all respects, was returning home after her bath in a pure clear stream and came to the sight of the two As’vins. Being enchanted by her extraordinary lovely beauty, they thought she might be a Deva Kavyâ, quickly went to her and fondly questioned her :— “O slow moving One like an elephant! Look! We are the sons of Devas; we have come to you to ask some questions. O Excellent One! Wait for a moment; we request thus to you. O Sweet-smiling One! Please answer our questions truly and properly. O Lovely-eyed! Whose daughter are you? Who is your husband Why have you come here alone to bathe in this tank? O Lotus-eyed! You seem to be a second Laksmî; O Beautiful One! We want to know something; please reply exactly. O Beloved! Your feet are exceedingly gentle; why have you not put on any shoes; why are you walking barefooted? Our hearts are being troubled to see you walking thus barefooted? O Thin bodied One! Your body is very soft that you ought to have gone in a car; why are you thus walking on foot and in such an ordinary dress in this forest? Why have not hundreds of maid-servants accompanied you? O lovely faced One! Speak truly whether you are a princess or Apsarâ. O Sinless One! Blessed is your mother from whom you are born, blessed is your father. Specially the person with whom you are married, we are unable to describe his fortune. O Lovely eyed! This earth is being sanctified by the movements of your feet; consequently this garden is now purer today than the Devaloka. Boundless is the fortune of these deer and birds who can see you whenever they like; what more can we say than this that this forest is rendered very pure. O Fair One with fair eyes! It is needless to praise your beauty; speak truly who is your father and who is your husband; we like very much to see them.”
39-56. Vyâsa said :— O King! On hearing their words, the exquisitely beautiful princess bespoke to the twin Devas with much bashfulness :— I am the daughter of S’aryati; father has given me over, under the directions of the Daiva, to the Maharsi Chyavana. I am his chaste dear wife; the Maharsi is staying in this very place. O Twin Devas! My husband is a blind ascetic and he is very aged. I gladly serve him day and night according to the rules of chastity amongst women. Who are you? And why have you come here? My husband is staying in the Âs’rama; kindly come and sanctify the As’rama. O King! The two As’vins heard her and said :— “O Auspicious One! Why has your father betrothed you, such a gem, to an old ascetic? It is very strange. Indeed! In this solitary forest you are shining like a steady lightning; what more can we say than this that we hardly find a beautiful lady like you, even [ p. 608 ] in the Devaloka! Alas! The Deva dress and a full set of ornaments and blue dyes look well on you; this deer-skin and barks of trees in no way fit you. O Beautiful One! Your eyes are very large; yet the Creator has given you a blind husband; specially a very aged one; and you are wearing away by constantly dwelling with your blind husband in this forest. What more can be wrong for the Creator than this? O deer-eyed One! In vain you have selected him for your husband. At this period of your youth and beauty it does not look at all well to see you with your blind husband. You are versed in dancing and music; but your husband is blind and aged; when in dancing you will shoot your darts of love, on whom then, will those arrows fall? O large-eyed One! Oh! The Creator is certainly of a very little understanding! Else why would he have made you, so full of youthful vitality, the wife of a blind man? O lovely-eyed One! You are never fit for him; select another husband. O Lotus-eyed One! Your husband is not only blind but an ascetic; so your life is quite useless; we do not consider it fit that you reside in this forest and put on this bark and deer-skin. O dark-eyed One! Your body and every limb thereof is very beautiful; judge well and make one amongst us your husband. O Proud One! Why are you being so very beautiful, spending your youth in vain in serving this Muni? No good signs are visible in this Muni; he cannot maintain nor protect you even ; why are you, then, serving him in vain? O spotless One! Leave at once this Muni, quite incapable in giving any sort of pleasure, and marry one of us. O Beloved! Then you will enjoy in the Nandana Kânana or in the forest of Chaitratarha. O Proud One! How will you spend your time with the aged husband, being brought to so much humiliation and without any dignity and self-respect. You are endowed with all auspicious signs; moreover you are a princess; you are not ignorant of all enjoyments in this world; why then you like to live such an unfortunate life in vain in this forest? O Princess! Your face is exceedingly beautiful; your eyes are wide and your waist is thin. Your voice is sweet like a cuckoo. Who is more beautiful than you? Quit now your aged ascetic husband and marry one of us for your happiness; then you will be able to enjoy excellent celestial things in the heavens. O good-haired one! What pleasure can you derive by your staying in this forest with your blind husband! O deer-eyed One. It is very painful for you to serve at this young age of yours, to remain in this forest and serve this aged man. O Princess! Is it that you like troubles and nothing else. O One with a face lovely like the Moon! We see that you are of a very soft body; so to collect water and fruits is never a duty fit for you.
Here ends the Fourth Chapter in the Seventh Book on the conversa- [ p. 609 ] tion between the two As’vins and the Princess Sukanyâ in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the getting of youth by Chyavana Muni [ p. 609 ] 1-6. Vyâsa said :— O King! Hearing their words, the princess began to tremble; but holding on patience she spoke to them in reserved terms thus :— You are the sons of Sûrya and you are the acknowledged deities amongst the gods; specially you know everything, I am a chaste virtuous woman. You ought not to speak to me in the above mannner. O Twin Devas! Father has betrothed me to the Muni practising the Yoga Dharma; besides I am chaste; how can I behave like a prostitute! This Sun is the Witness of the actions good or bad of all people; He is therefore looking on our actions also. Besides you both are born in the family of the high-souled Kas’yapa. Thus it is utterly wrong for you to utter such (irreligious and infamous) words. You know well the course of Dharma, what is religious and what is irreligious in this world which has got nothing substantial; how can a family woman leave her husband and serve another? Go wherever you like, O Sinless Devas! I am the daughter Sukanyâ of the King S’aryâti, devoted to my husband. Otherwise I will curse you.
7-11. Vyâsa said :— O Bharata! Hearing these words, the As’vins were greatly surprised, and, afraid of the Muni, spoke again :— “O Princess! We are very much pleased to see your chastity; therefore, O Beautiful Woman! Ask boon from us; we will grant it for your welfare. O honoured Woman! We, the physicians of the gods, will certainly make your husband exceedingly beautiful and young, O Smart and Intelligent One! When we three will be exactly the same in figure, age and lustre! you better can make one of us your husband.” Hearing their words Sukanyâ became greatly amazed and went to her own husband and spoke everything what they, the God’s physicians, said.
12-17. Sukanyâ said :— “O Husband! The As’vins, the Sûrya’s sons, have come close to our Âs’rama. I have seen the two Devas and their bright bodies. Seeing me beautiful they were overpowered with passion and told me, “We will, be sure, make your blind husband, young, bright and give him his two eyes again; but you will have to make one condition. Hear it :—Your husband will be exactly like us and you will [ p. 610 ] have to select your husband amongst three of us.” O Holy One! Hearing this as strange, I now come to inform you. Now judge and say what I am to do now. The Deva’s Maya is very difficult to comprehend; the more so, when I do not know their intentions! O Omniscient One! I will act as you desire.”
18-19. Chyavana said :— “O Beloved! Go just now, at my word, to the As’vins and bring them, O auspicious One! before me. What more shall I say than this :— Go and observe, what they say, as early as possible. There is no need to think over this matter.”
20-25. Vyâsa said :— O King! Thus getting the permission from her husband, Sukanyâ went immediately to them and said :— “O As’vins! You are the chief gods; now do as you say. I agree to observe what you desire.” Hearing her words, the two Devas then went to the Muni’s Âs’rama and told the princess :— “Let your husband enter in the midst of the water.” The aged Chyavana Muni went down quickly in the midst of waters to attain a good form. Next the two As’vins entered into the water of that tank. A few minutes after, the three persons came out of the tank. All were equally bright, equally beautiful, equally young and their limbs were decorated equally with earrings and various other ornaments. They all spoke simultaneously :—“O Auspicious One! There is no other woman beautiful like you, especially your face is very clean and fair; therefore select any one of us three as your husband. O Fair One! Whomever you love most, choose him.”
26-30. Vyâsa said :— O King! Sukanyâ then saw their bodies are equally bright and beautiful; not the least difference is to be found in beauty, age, voice and dress. She became doubtful on seeing their equal appearances. The princess, not being able to distinguish her husband, became very anxious and thought :— “What am I to do now? Whom to choose? They are exactly the same. I cannot distinguish who is my real husband? This may be the magic set up by the two As’vins. However, I am put to a great crisis. I won’t ever select another who is not my husband. Therefore my death is well nigh; what to do now? The third form seen now may be also a Deva’s son.” Thus cogitating, she resolved to meditate on the Highest Prakriti, the Lady of the Universe, the most Auspicious One. Then the thin-bellied princess began to sing the hymns of the Bhagavatî.
31-38. Sukanyâ said :— “O World-Mother! Under most painful circumstances I take refuge unto Thee; preserve my chastity; I bow [ p. 611 ] down to Thy feet. O Devî! Salutations to Thee, born of lotus. O Thou, the dear consort of S’ankara! Salutations to Thee. O Thou favourite to Visnu, O Mother of the Vedas! O Sarasvatî! Salutations to Thee, Thou hast created the world, moving and unmoving; Thou art preserving it without being least excited; again Thou art swallowing it for the peace and well-being of all. What more, Thou art the Most Worshipful Mother of Brahmâ, Visnu, and Mahes’a. Thou always illuminest the understanding of the illiterate and Thou always grantest liberation to the Jñânins. Thou art the Prime Prakriti in fullness and the Beloved of the Prime Purusa. Thou grantest Bhukti (enjoyment) and Mukti (freedom) to the souls that are cleansed and pure; Thou givest pain to those that are entirely void of knowledge and Thou grantest happiness to those that are endowed with Sattva Guna. O Mother! Thou bestowest Siddhi (the success, the eight supernatural powers), fame, and victory to the Yogis! Being merged in an ocean of bewilderment, I come now to take refuge unto Thee. O Mother! The two Devas are playing hypocrisy with me; thus puzzled I can’t fix my mind whom to select; therefore I am merged in an ocean of sorrow. Save me by showing my real husband. O Omniscient One! Knowing my vow of chastity dost Thou enlighten me so that I can know my husband.”
39-58. Vyâsa said :— O King! Thus pleased by the Sukanyâ’s prayers, the Devî Tripurâ Sundarî then imparted to her the pleasant Sattva Jñân (knowledge pertaining to Sattva Guna). She then looked again at the three personages, and though they were similar in appearance and beauty, instantly she recognised mentally her husband and chose him. When Sukanyâ selected the Muni Chyavana, the two Devas became greatly pleased to see that. The two Devas were pleased by the grace of Bhâgavatî; they were further pleased to see the Dharma of chastity and granted her the boon. They then bade good-bye to Chyavana and were ready to start to their own place when Chyavana being very much pleased to get through their grace, his beauty, youth and wife, interrupted them, saying “O high-minded Devas! You have done much good to me. I used to feel pain every day, in spite of my having this wife having good hairs! But owing to your mercy, I cannot describe how happy I am now in this world of woes and troubles. I was very aged and blind and was without any enjoyment but it is you that coming to this forest have brought to me eyes, youth and exquisite beauty. Therefore, O twin Devas! I desire to do something good to you in return. Fie on him, who does not return anything for the good that he has received from a beneficent friend. That man remains indebted [ p. 612 ] for ever in this world; therefore I am desirous to give you two now whatever you want. O twin Devas! Even if the Devas or the Asuras find it difficult to attain, I will give that to you to free myself of the debt I owe to you. I am greatly pleased at your good deed; therefore be kind enough to speak out whatever you desire.” They began to consult with each other, and spoke to the Muni Chyavana who was seated with Sukanya beside him :— “O Maharsi! We have got all our desires by the grace of Father! Still it is difficult for us to drink some libation along with the other Devas and we thirst after that very strongly. At the great sacrifice of Brahmâ in the Golden Mountain (Kanakâchala), Indra, the King of the Devas, ordered us not to drink Soma, as we were physicians. Therefore, O Knower of Dharma! O Ascetic! You will certainly do us a great favour if you can make us drink the Soma juice; we would be very glad and have our desires satisfied.” Thus hearing the words of the As’vins, Maharsi Chyavana gladly spoke to them the following gentle words, O Twin Devas! I was blind and aged; but now I am become a young and beautiful man, and it is by your grace that I have got back my wife. Therefore I speak this truly before you that at the great sacrifice of the lustrous King S’aryâti, I will gladly make you drink the Soma in the presence of Indra, the King of the Devas. Hearing these words of the Muni, the twin As’vins were greatly pleased and went back to the world of the Devas. And the Muni Chyavana, too, returned to his own As’rama with his wife Sukanyâ.
Here ends the Fifth Chapter of the Seventh Book on the getting of youth by Chyavana Muni in S’rî Mad Devî Bhâgavatam the Mahâ Purânam of 18,000 verses, by Maharsi Veda Vyâsa.
On granting the As’vins the right to drink the Soma juice [ p. 612 ] 1-3. Janamejaya said :— “O Muni! How did Maharsi Chyavana make these twin Devas drink Soma and how his words came out to be true. Human strength is insignificant compared to Indra’s strength. Indra forbade the physicians, the As’vins, to drink the Soma juice. How then could the Muni give the right thereof. This is very wonderful. Therefore, O Thou, devoted to Dharma! O Lord! Describe in detail the doings of this Maharsi Chyavana. I am very anxious to hear it.”
4-10. Vyâsa said :— O King! In that famous sacrifice of the King S’aryâti, Chyavana Risi did wonderful feats. O Bharata! I am now [ p. 613 ] narrating to you his entirely wonderful character. Hear it attentively. Maharsi Chyavana, illustrious like the Devas, began to enjoy with a cheerful mind and gladdened heart, with his beautiful wife Sukanyâ who was like a Deva Kanyâ. Now, once on an occasion, the wife of S’aryati became very anxious and trembling said to her husband weeping :— “O King! You have betrothed your daughter to the blind Muni Chyavana; now it is your duty to go and enquire whether the daughter is living or is dead. O Lord! What is my beautiful daughter doing with that husband. Please go just now to the Muni’s Âs’rama and see about it. O Râjarsi! I always burn in pain and agony when I think of her. She must have become very lean and thin due to the troubles of Tapasyâ; please bring her quickly here to my presence. She is suffering an everlasting pain from having an aged blind husband; and it is quite likely she has become very lean and thin, I am anxious, therefore, to see my daughter lean and thin who is wearing barks of trees as her dress.”
11. S’aryâti said :— “O broad-eyed One! I am going gladly just now to see my dear daughter and that Muni of severe vows.”
12-25. Vyâsa said :— O King! Thus saying to his wife, distressed with sorrow, the King S’aryâti mounted on his chariot and quickly went towards the Âs’rama of the Chyavana Muni. On reaching there, he saw the Maharsi Chyavana like a Deva’s son. Seeing his body like that of Deva, the King became bewildered and began to think thus :— “What! Has my daughter done such an ugly act, blameable in the society! That Muni was very calm and quiet, penniless and very old; my daughter, perhaps, being overpowered with passion, killed him and has taken, no doubt, another husband. It is indeed difficult to control the God of Love, armed with his flowery bow: the period of youth is moreover very hard to conquer. So this daughter impelled by lust has thrown a dreadful stigma on the clear name of the family of the great Manu. Fie on him whose daughter in this world is of a vicious character! It seems that daughters are born for the expiation of all the sins committed by their fathers. But what an unjust act have I committed for my own selfish ends? It is highly incumbent on every father to betroth his daughter with every care possible to a bridegroom suitable in every respect; but I did not do it and now have got the fruits equivalent to my doing. If I kill my daughter, vicious and unchaste, I will incur sin due to killing a woman and moreover my daughter. I am the cause of this stain on Muni’s line of descent. On the one hand, the scandal on one is very powerful; and the affection for a daughter is strong on [ p. 614 ] the other. What am I to do now?” The King became merged in deep thoughts. At this time Sukanyâ accidentally saw her father thus drowned in anxious thoughts. Seeing him, Sukanyâ instantly came to her father’s side and asked the King in sweet affectionate words. O King! How is it that your face has become so pale with anxious thoughts, seeing the Muni sitting in front of you, a young man with lotus-eyes. O Father! What are you thinking? You belong to the famous Manu’s family; besides, you are a high-minded man; you ought not to be sad so suddenly; come quickly and bow your head down before my husband.
26. Vyâsa said :— O King! Hearing thus the daughter’s words, the King became impatient with anger and began to speak to her :—
27-36. O Daughter! Where is that aged blind ascetic Muni Chyavana and who is this youth intoxicated with lust? A great doubt has arisen in my mind. O Vicious Soul! Have you slain that Chyavana Muni and engaged yourself in such a sinful act? O You, a Disgrace to your family! Have you accepted another husband out of your desire of lust? My mind has became very much troubled on not seeing that Muni in this Âs’rama. O vicious One! Now I don’t see the Muni; but instead of him, I see this bright person. And thus it is on account of your sinful behaviour that my mind is drowned in the ocean of cares. Then hearing her father’s words, Sukanyâ smiled and gladly took him at once to her husband and said :— “O Father! He is your son-in-law; He is the same Chyavana Muni; there is no doubt here. The twin As’vins have given him this beautiful lustre and lotus-like eyes. The two As’vini Kumâras came accidentally to my Âsrama and out of mercy no doubt they have made Chyavana such a nice young man. O King! I am not your that daughter that will do a vicious act as you think, beguiled by this beautiful form of the Muni. Father! Bow down before the Chyavana Muni. Ask him and he will tell you everything.” Hearing thus the daughter’s words, the King went instantly to the Muni and bowed down before him and asked him affectionately thus :—
37-38. The King said :— “O Son of Bhrigu! How have you got your eyes back? Where has your old age gone? Kindly narrate all your details as early as possible. O Brâhmana! Seeing your exquisitely beautiful form, a great doubt has arisen in me; so tell me everything in detail; I will be very glad, no doubt.”
39-45. Chyavana said :— “O King! The two As’vins, the physicians of the Gods, came here on their own account and have done me [ p. 615 ] this good out of their mercy. Owing to the benefit thus received, I have granted them the boon that I will make them drink the Soma juice in the Agnistoma Yajña of the King S’aryâti. Thus I have got these beautiful eyes and the new youth; therefore, O King! Collect yourself and sit in the holy sacrificial seat.” When the Brâhmin Chyavana Muni spoke thus, the King S’aryâti and his dear wife sat with greatest pleasure and began to talk on auspicious topics with the high-souled Muni. Then the Bhârgava consoled the King and said I will perform your sacrifice; please collect all the necessary materials. I have promised to the As’vins that certainly I will make them drink the Soma juice. Therefore, O King! I will have to carry that out in your sacrifice. O King! If Indra be angry, I will stop him by my Tapas force and in the Agnistoma Yajña I will make the As’vins drink Soma.
46-58. Vyâsa said :— O King! S’aryâti, the lord of the earth, then gladly approved the proposals of Chyavana Muni. The King then shewed respects to the Muni and, with a pleasant attitude of mind, returned to his city with his wife, all the while talking of the Muni on the way. On a good auspicious day he, possessed of enormous wealth and prosperity prepared an excellent place for the performance of the sacrifice. The Muni Chyavana then invited Vas’istha and other respectable Munis and initiated the King S’aryâti for the performance of the sacrifice. At the commencement of the sacrifice, Indra and the other Devas and the two As’vins all came to the sacrifice to drink Soma. Seeing the As’vins, Indra became afraid and asked the other Devas, “Why have the As’vins come here?” They are the physicians and, therefore, never fit to drink Soma. Who has brought them hither at this great Agnistoma Sacrifice? The Devas remained all silent. Chyavana Muni then became ready to offer Soma to the As’vins and Indra immediately stopped him saying :— They are already prohibited to drink Soma as a sacrificial share; so do not accept the vessel of Soma for them. Chyavana then said :— “O Lord of S’achî! These are the Sûrya’s sons; tell, then, truly why these are rendered unfit to drink Soma. They are not of mixed blood; they are born of the legal wife of Sûrya Deva. O Lord of the Devas! What is the fault then, of the As’vins, the physicians, that they be prohibited to drink Soma juice. Please reply. O Indra! This point must be settled by all the Devas here. I have promised to make them drink the Soma juice in this sacrifice. To keep my word I have initiated the King in this sacrifice. I will have my word fulfilled; there is no doubt in this. O Indra! They have given me my youth and bestowed my eyes and have done me great good. I will also do good to them to my best.” [ p. 616 ] 59. Indra said :— “The Devas have appointed these Devas their Physicians; therefore they are looked down upon in the society; so they are unfit to drink Soma. You need not make them drink Soma.”
60-61. Chyavana spoke :— “O Indra! You have adulterated yourself with Ahalyâ; why are you, then, giving vent to your anger thus in vain. You have treacherously murdered Vritrâsura; it is quite inappropriate for a vicious person like you to say that the As’vins cannot have the right to drink Soma. This is quite impossible.” O King! On the springing of this dispute, no body spoke to Indra. The illustrious Bhârgava, then, made them accept the Soma juice.
Here ends the Sixth Chapter of the Seventh Book on granting the As’vins the right to drink the Soma juice in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
On the twin As’vins drinking the Soma Cup [ p. 616 ] 1-2. Vyâsa said :— O King! When the vessel filled with the Soma juice was given to the two As’vins, Indra became very angry and showing his strength, spoke thus to the Muni Chyavana. O Brâhmana! Never will you be able to endow him with such a high honour. When you have shewn towards me your enmity, I will kill you, no doubt, exactly like Vis’varûpa.
3-4. Chyavana said :— “O Indra! Do not insult the two highsouled As’vins. They have given me beauty, youth and lustre and made me look like a second Deva. O Lord of the Devas! Just as the other Devas can take the vessel of Soma excluding you, so the two powerful As’vins can do the same towards you.”
5. Indra said :— “They are the physicians; so they cannot in any way have the right to accept the Soma cup. I will just now sever your head.”
6-29. Vyâsa said :— O Ornament to the race of Bharata! At these words of Indra, the Muni made the As’vins accept the Soma cup, thus highly insulting, as it were, Indra and not taking any notice of his words. When the two As’vins accepted the cup with a desire to drink the Soma thereof, the powerful Indra saw it and said :— “If you make them drink Soma out of your own necessity, I will hurl thunderbolt on your head exactly in the same way as I did towards Vis’varûpa.”
[ p. 617 ]
The Muni became violently angry at this and made the As’vins drink the Soma according to due rites and ceremonies. Indra, too, angrily hurled thunderbolt on him in the presence of all the Devas. The weapon shed lustre like million Suns. Seeing the thunderbolt hurled on him, the powerful Muni made the Indra’s thunderbolt stand stock still by virtue of his Tapas. The powerful Muni then adopted black magic to kill Indra and offered oblations of clarified butter and grains, purified by Mantrams, in the Fire. By the Tapas of Chyavana, of unbounded lustre, there sprang from the sacrificial hearth Krityâ (A female deity to whom sacrifices are offered for destructive and magical purposes). And out of Krityâ originated a very strong person, very cruel and of huge body, a great Demon. The horrible Demon, named Mada, was terrifying to all the beings. His body was huge like a mountain, teeth very sharp and terrible. Four teeth were hundred Yojanas long each, and his other teeth were ten Yojanas long. His arms were like mountains, very long and fierce; tongue, horrible, rough and so very long that it reached up to the heavens. His throat was like a mountain peak hard and of a furious appearance; nails resembled tiger’s, hairs horrible. His body was jet black like lamp black; face very terrible, eyes bright like the conflagration fire and awful. One of his jaws touched the ground and the other touched the heaven. Thus was born the Demon, named Mada, of huge form. Looking at him, the Devas became suddenly frightened; Indra, too, got very much terrified at the sight of him and did not want to have any more fight. The Demon swallowed Indra’s thunderbolt, looked at the sky, and stood up as if to swallow at once the whole Universe. He became infuriated with rage and pursued Indra to devour him. Seeing this, the Devas cried aloud :— “Alas! We are slain.” Indra had his arms disabled by Mantrams and so he could not hurl his thunderbolt though he wanted to do so. The Lord of the Devas, then, with thunderbolt in his hand, looked on the Demon as Death personified and remembered his Guru, skilled in the knowledge which is the proper time to perform a certain thing. The liberal-minded Brihaspati knowing the time of imminent danger, and that he is remembered by Indra, at once came to the spot. He then judged what to do in the present crisis and told Indra :— “O Indra! This cannot be averted even by Mantrams; what to speak of thunderbolt! This powerful Asura Mada has arisen from the sacrificial hearth by virtue of the Tapas of the Chyavana Muni. The Muni’s power is especially felt here. O Lord of the Devas! Nobody, You, I, nor any other Deva will be able to resist him. Know this. Even Brahmâ cannot thwart the anger of one who is devoted to the S’akti, the Highest Force; Chyavana is the Bhakta of the Highest S’akti. So no [ p. 618 ] other body is able to defeat him. He is the man himself to take back the Krityâ that he has originated. There is no doubt in this. So it is better for you now to take the shelter of the Muni.”
30-52. Vyâsa said :— O King! Hearing thus from his Guru, Indra went to the Muni and bowed down shuddering, before him. “O Muni! Forgive me and stop the Asura from his intention to slay the Devas. O All knowing One! Be pleased, I will keep your words. O Bhârgava! The two As’vins will, from this day, have the right to drink the Some juice. This I speak out to you in truth. O Brâhmana! Be graciously pleased unto me. O Ascetic! Your intention will never be baffled. Especially I know you to be a knower of Dharma; so, you will never be able to make your word swerve from truth. The two As’vins will, by your grace, be able to drink always the Soma cup; and the King S’aryâti’s fame will also know no bounds. O Muni! Know that what I have done is simply to test your prowess in Tapas. O Brâhmana! Now do this favour to me and take back your, this Demon Mada, sprung from your sacrificial hearth and thus do good to all the Devas. There is no doubt in this.” Thus spoken piteously by Indra, Chyavana, who knew the Highest Reality, drew back within himself the anger arising from the enmity with Indra. Then the Maharsi Chyavana consoled the Devas that were very much perplexed and anxious out of terror of the Demon named Mada and divided the Asura into four parts (1) female sex, (2) drinking, (3) gambling and (4) hunting animals. When Mada was thus divided into four parts, the terror stricken Devas felt themselves relieved and saved and got consoled. Chyavana then placed the Devas in their respective stations and completed the sacrifice. As last, the religious Bhârgava made first Indra and then the two As’vins drink the Soma Cups. O King! Thus Chyavana had the As’vins their Soma Cups by virtue of his power of Tapas. Thence the tank with the sacrificial post Yûpa became famous and the Muni’s Âs’rama also was renowned and honoured in all respects. The King S’aryâti, too, became very glad at this sacrifice and completing the sacrifice returned with his ministers to his city. The Manu’s son, the powerful religious King S’aryâti governed his kingdom, free from any obstacles or other enemies. He had one son named Ânarta; and Ânarta had a son named Revata born to him.
Revata built the city of Kus’asthalî in the midst of the ocean and began to live there. He enjoyed all the things in the countries named Ânarta and others. Revata had one hundred sons of whom Kakudmi was the eldest and of pure character. He had one daughter very beautiful named Revatî, endowed with all auspicious qualities. When the daughter reached a marriageable age, the King began to think where he [ p. 619 ] could get a prince of a good noble family. That powerful King began to govern his people Ânartas, with his headquarters at the Raivata hill. “Whom to betroth this daughter,” the King thought and settled that he would go to Brahmâ and ask him, the venerable omniscient Prajâpati, worshipped by the Devas. Thus the King went with his daughter Revatî to the Brahmaloka. There the Devas, Yajñas, Vedas, mountains, oceans and rivers all were shining with luminous bodies. There the eternal Risis, Siddhas, Gandharbas, Pannagas and Châranas were singing hymns to Brahmâ, standing with folded hands.
Here ends the Seventh Chapter of the Seventh Book on the twin As’vins drinking the Soma Cup in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses, by Maharsi Veda Vyâsa.
On the King Revata and the Solar Dynasty [ p. 619 ] 1-5. Janamejaya said :— “O Brâhmanâ! The King was a Ksattriya; how could he go himself with his daughter Revatî to the Brahmâloka (the abode of Brahmâ)? I entertain a great doubt on this point. I heard of yore while conversing about matters connected with the Brâhmins, that the Brâhmin only who was self-restrained and the knower of Brahmân could alone go to the Brahmâloka. The Satyaloka is very hard for the worldly people to go; so I doubt how the king could have gone with Revatî from the Bhûrloka to the Satyaloka. Man, when he discards his body, can go to the Heavens. So is recited in all the S’âstras. How then, people, while, in their human bodies can go to the Brahmâloka. So cut asunder my doubts how the King Revata could go to the Brahmâloka to ask the Prajâpati on certain matters.”
6-16. Vyâsa said :— “O King! On the top of the mountain Sumeru, are located the Indra’s heavens called Amarâvati (the abode of the Immortals) the Samyamanî city of Yama, the Satyaloka, the Vahniloka, the Kailâsa, Vaikuntha the abode of Visnu, and others. The great archer Arjuna, the son of Prithâ, went to the Indraloka and spent five years there. In ancient times, the Kings Kakutstha and others went to Indraloka, in their human bodies. Even the powerful Daityas used to conquer the Indraloka and resided there at their will and pleasure. In ancient times, when the sovereign of the earth, the King Mahâbhisa went to the Brahmâloka, the most beautiful Gangâ also was coming to the Brahmâloka. On the way the King saw Her. O King! Accidentally at that time her clothings were cast aside by the wind; the King saw her partly in her naked state, and, overpowered with lust, smiled; Gangâ also [ p. 620 ] smiled. Seeing the states of them, Brahmâ instantly cursed them; and they had to come in this world and take their births. All the Devas, when oppressed by the Dânavas, went to Vaikuntha and sang hymns to Hari, the Lord of Kamalâ. O King! Men can go to all the Lokas; in fact those high-souled men that perform Yajñas or severe asceticism and thus have acquired great merits, those performers of Sacrifices and ascetics surely go to the Heavens. O King! It is only the abundance of good merits that is the only cause of going to Heavens. So you ought not to entertain any doubts on this.”
17-18. Janamejaya said :— “O Muni! The King Revata went with his daughter Revatî to the Brahmâloka; but what did he do when he went there? What did Brahmâ order him? And to whom did the King betroth his daughter, when ordered by Brahmâ? O Brâhmana! Speak out all these in details to me now.”
19-21. Vyâsa said :— “O King! Hear. When the King went to Brahmâloka to ask about the proper bridegroom of his daughter, there was going on singing and music; so he waited a while to find an opportunity when the assembly would have a leisure; but he was so very pleased with music that he could not desist from hearing it till the end. When the music was finished, the King bowed down to Brahmâ and shewed him his daughter and informed Him of his intention.”
22-26. The King said :— “O Deva! This good daughter is mine; now kindly say who will be her bridegroom. O Brahmâ! To whom shall I betroth this daughter? I have come to you to ask on this point I have searched for many princes and seen also a good many of them and none of them is to my liking and so my mind is not at rest. O Lord of the Devas! Therefore I have come to you. Kindly select one bridegroom for her. He is to be a Kulîn (of good family), powerful, religious, liberal, and a prince endowed with all auspicious qualities. This is my prayer.” Vyâsa said :— O King! Brahmâ, the lotus-born, the Creator of the world, hearing these words, laughed, thinking that a very long interval had passed away. He then said :—
27-43. O King! The princes that you thought would become the bridegroom of your daughter, all died; their sons and grandsons and their friends even have all passed away. The twenty-seventh Manvantara of the Dvâpara Yuga is now going on; so none of the princes of your family are now existing. The Daityas sacked your city. Now Ugrasena, the King of Mathurâ, is reigning in that place. He belongs to the illustrious lunar family of Yayâti. His son, the powerful Kansa, [ p. 621 ] born of a Dânava, began to do injuries always to the Devas; he threw his own father to the prison. Becoming very haughty, he began to govern himself the countries of other kings and began to tyrranise over the subjects. O King. The Earth became so much troubled by the armies of the wicked Demon Kings, that She became quite unable to bear further loads. So She went to seek refuge to Brahmâ. Brahmâ and the other Devas then began to say :— “O Earth! To remove your burden the lotus-eyed Nârâyanâ will incarnate Himself as part incarnation in the form of S’rî Krisna. He who is Nârâyanâ practised in ancient times, as the son of Dharma, a very severe asceticism, in company with his brother Nara in the sacred hermitage of Badari. Now this very Deva is born in the great family of Yadu in the womb of Devakî by Vasudeva and is now celebrated by the name of Vâsudeva. O King! He has slain that vicious wicked Kansa and has installed Ugrasena in his place. The very powerful Jarâsandha, the vicious King of Magadha, is the father-in-law of Kansa. On hearing the death of his son-in-law, he became infuriated with rage, came to Mathurâ, and raged a terrible war. Vâsudeva defeated in a battle that Jarâsandha, proud of his mighty valour. Though defeated, Jarâsandha sent Kâlayavana with his host of army to fight again with Krisna. Bhâgavan Vâsudeva, when he heard that the King of Yavanas arrived, sent away all the members of his family and the Yâdavas to Dvârkâ and began to wait with his brother Balarâma for the Yavana King. Then he went alone to the camp of Yavana and led him away to a mountain cave where was sleeping the King Muchu Kunda and had then the Yavana King slain by Muchukunda. Krisna then went to Dvârkâ. The city of Dvârkâ was then a dilapidated condition. Krisna brought together the artists and got built exquisitely the beautiful palaces, forts, and markets and stalls, etc., and so added to the beauty of the place. That Vâsudeva, of mighty prowess, thus improving the city, made Ugrasena the King of that place; and Krisna is now waiting there with his friends. His elder brother Baladeva, the carrier of the plough, is celebrated. Thus he with Musala in his hands is a great warrior and the part incarnation of Ananta Deva. He is the fit bridegroom of your daughter. So give your daughter in marriage, without any delay, according to the rules of the marriage ceremony to Sankarsana Balabhadra. After giving your daughter marriage, go to the hermitage of Badari and practise tapasyâ. That sacred retreat is the (park) recreation ground of the Devas, holy and yielding to human beings the objects of their desires.
44-46. Vyâsa said :— “O King! Thus ordered by the lotus-born Brahmâ, the King went to Dvârkâ with his daughter. Reaching there he gave over his all auspicious daughter in marriage to Bala Deva [ p. 622 ] duly according to the rules and regulations. At last, according to Brahmâ’s injunction, he became engaged in severe austerities in the Badarikâs’ram and, when the time of death arrived, left off his mortal coil on the banks of the river and went to the world of Gods.”
47-48. Janamejaya said :— “O Bhagavân! You have uttered one wonderful thing. One hundred and eight Yugas passed away when the King of Revata with his daughter was deeply absorbed in hearing music in the Brahmâloka yet neither the good King nor the daughter did get sufficiently old. How could this be! How could they have lived so long! Were their longevities ordained to be such a long period!”
49-56. Vyâsa said :— “O King! The Brahmâloka is not touched by any vice nor sin; old age, hunger, thirst or fear of death nothing exists there; nor is there any other cause by which weariness comes. So what doubt there can be that the people there will be long-lived, free from old age and death! When the King S’aryâti went up to the Heavens, his sons were all destroyed by the Râksasas; those that remained, they, terrified left Kus’asthalî and fled on all sides. Vaivasvata Manu sneezed; owing to that, came out of his nose one powerful son; his name was Iksâku. He spread the Solar dynasty and became celebrated. Getting excellent initiation from the Maharsi Nârada, he began to meditate the Devî constantly and practised severe tapasyâ for the spread of his race. O King! Iksâku had one hundred sons; Vikuksi was the eldest; he was powerful and endowed with great strength. Iksâku became king and lived in Ayodhyâ. He sent his fifty sons, the powerful S’akuni and others to Uttarâpatha (Eastern) provinces for governing those countries. That high-souled monarch sent also other eight sons to govern the countries in the South. (Western). O King! He kept the remaining two sons by his side for his own service.”
Here ends the Eighth Chapter of the Seventh Book on the story of the King Revata and the spread of the Solar dynasty in the Mahâpuranam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the story of Kâkutstha and the origin of Mândhâtâ [ p. 622 ] 1-11. Vyâsa said :— O King! Once on a time, the time for Astaka S’râddha (the funeral ceremony in honour of the departed) arrived. Seeing this, the King Iksâku ordered his son Vikuksi :— “O Child! Go immediately to the forest and bring carefully pure sanctified meat for the [ p. 623 ] S’râddha purposes; see, that there be no neglect of duty.” Thus ordered, Vikuksi instantly went to the forest equipped with arms. He hunted in the forest lots of boars, pigs, deer, and hare. But he was so very tired with his journey in the forest and got so hungry that he forgot everything about the Astaka S’râddha and ate one hare there in the forest. The remaining excellent meat he brought and handed over to his father. When that meat was brought to be sprinkled for purification, the family priest Vas’istha, on seeing it, at once came to know that some portion had already been eaten and it was the remaining part. The leavings of food are not fit for the sprinkling purposes; this is the S’âstric rule. Vas’istha informed the King of this defect in the food. In accordance with the Guru’s advice, the King coming to know thus the violation of the rule by his son, became very angry and banished his son from his kingdom. The prince became known from that time as Sa’sâda; he did not become the least sorry for his father’s anger; he went to the forest and gladly remained there. He gladly passed his time absorbed in religion and sustained his life on forest fruits and roots. After sometime when his father died, he inherited his kingdom. On becoming the King of Ayodhyâ, S’as’âda had only one son; he became famous in the three lokas by the name of Kakutstha. He was known also by other names Indravâha and Puranjaya.
12. Janamejaya said :— “O Holy One! How and why was the prince named Kakutstha. Why was he known by the two other names? Speak all this to me.”
13-14. Vyâsa said :— O King! When S’as’âda went to the Heavens Kakutstha became king. That religious king then began to govern the country of his father and grandfather with an authority supported by a powerful arm. At this time the Devas suffered a defeat from the Dânavas and took refuge to Visnu, the Infallible and the Lord of the three worlds. The eternal great Visnu full of intelligence and bliss then addressed the Devas :—
15-16. Visnu said :— “O Devas! Go and pray to the King S’as’âda. He will be your ally and kill all the Demons. That King is religious; especially he is a worshipper of the Highest S’akti. He is a good archer and will come to help you. His strength is immense.”
17-18. Vyâsa said :— O King! Indra and the other Devas hearing the nectar like words of Hari went to Ayodhyâ, to Kakutstha, the son of S’as’âda. Seeing the Devas at his palace, the king worshipped them duly and with great care and he asked them why they had come there.
19-20. The King said :— “O Devas! When you have favoured me by your presence here, I am blessed and sanctified; my life is crowned [ p. 624 ] with success. Say what I can do for you; I will carry it out even if it be very hard for me to perform.”
21-22. The Devas said :— “O Prince! Please help and back us and defeat the Daityas, invincible by the Devas and form an alliance with Indra. O King! By the grace of the Highest S’akti, you have nothing unattained anywhere; so we have come to you by the order of Visnu.”
23-41. The King said :— “O Devas! I can back you and become your ally if Indra carries me on his back in the time of war. I will fight now with the Daityas for the Devas; but I will go to the battle-field on Indra’s back; this I speak to you truly.” Vyâsa said :— O King! The Devas then spoke to Indra :— “O Lord of S’achi! It is now your bounden duty to do this; so quitting shame, be a carrier to this King.” Indra got ashamed very much, but being requested frequently by Hari, at last assumed the appearance of a bull like the great Bull of S’iva. The King mounted on that bull to go to the war; he fought while taking his seat on the hump on the shoulders of the bull (Kakud); therefore he was named Kakutstha. The King was carried by Indra on his back hence he was named Indravâha; he conquered the Dânavas in battle; hence he was called Puranjaya. The powerful King defeated the Dânavas and gave away all their wealth to the Devas. He bade farewell to the Devas and returned to his own kingdom. Thus the alliance was formed with Indra. O King! Kakutstha became very celebrated on this earth; his descendants became kings and were known as Kakutsthas and were all very famous here on this Earth. Kakutstha had one powerful son, named Kâkutstha by his legal wife; Kâkutstha had the son Prithu, of mighty prowess. Prithu was the part incarnation personified of Visnu, and worshipper of the feet of the Supreme S’akti. His son was Visvarandhi; he became king and governed the kingdom. His son was Chandra; he came to be king, governed his subjects and multiplied very much his issues. Yuvanâs’va was one of his sons; he was very powerful and spirited. S’avanta was the son of Yuvanâs’va; he was very religious. He built a nice city named S’âvantî like the Paradise of Indra. Brihadas’va was the son of the high-souled S’âvanta; he had a son Kuvalayâs’va. He became the Lord of the earth by the power of his arms. He killed Dhundu Dânava; so he was very much celebrated by the name of Dhundumâra. His son was Dridhâs’va; he governed the earth; His son was S’rîmân Haryas’va. His son was Nikumbha; he became the King. Nikumbha had his son Varhanâs’va. Kris’âs’va was his son. His son was the powerful Parasenajit; his son’s prowess knew no bounds. Parasenajit had the fortunate son Yauvanâs’va. O fortunate One! The son of Yauvanas’va was S’rîmân Mândhâtâ; he became the Lord of the Earth and for the [ p. 625 ] satisfaction of the Devî Bhagavatî had one thousand and eight palaces built in Benares and in the other chief places of pilgrimages. Mâudhâtâ was not born of his mother’s womb but was born in the belly of his father. Then the ministers tore asunder the belly of his father and got him out.
42-43. Janamejaya said :— O fortunate One! What you said was never seen nor heard ever before since. This sort of birth is highly improbable. How was that beautiful son born in the belly of his father? Describe this in detail and satisfy my curiosity.
44-49. Vyâsa said :— O King! The King Yauvanâs’va had one hundred queens; yet he had no issues. The King always thought much about his son. Once the King, sorry and desirous of a son, went to the holy retreats of the Risis. On arriving there, he began frequently to respire heavily before the ascetics. The Risis became filled with pity on seeing his sorrowful condition. O King! The Brâhmins that said to him :— O King! Why are you thus sorrowful and distressed? What is your sorrow that is troubling your heart? Speak truly. We will surely redress your grievance.
50-54. Yauvanâs’va said :— “O Munis! I have got the kingdom wealth, excellent horses, one hundred illustrious chaste wives. I have no enemies in the three worlds; no one is stronger than me. All the Kings and ministers are obedient to my call. But O Ascetics! I have no son; this my sonless state is the only cause of my pain and sorrow. It has marred all my happiness. See! The persons that have no son cannot in any way go to Heavens. Therefore I am always being pained for this. You all are ascetics; you have taken great pains to learn the essence of the Veda S’âstras. So kindly order me what sacrifice is fit for me to have a son. O Ascetics! If you feel any pity for me, kindly perform this good work for me.”
55-65. Vyâsa said :— O King! Hearing the words of the King they were all filled with pity; and, with fulness of mind, made him to perform the sacrifice whose presiding deity was Indra. For the sake of the King, that he may get a son born to him, they had a jar filled with water by the Brâhmins and purified and charged that jar with the Vedic Mantrams. The King got thirsty in the night and entered in the sacrificial ground; seeing the Brâhmins asleep, the King himself drank that water, surcharged with the Mantram. The Brâhmins consecrated and kept that water apart, according to due rules, surcharging with Mantrams, for the wife of the King; but the King, getting thirsty, himself drank that water unconsciously. Next morning the Brâhmins [ p. 626 ] seeing the jar of water empty, were startled very much with fear; the Brâhmins then asked the King :— Who drank the water? When they came to know that the King himself drank the water, the Munis thought this to he an act of Daiva (Fate) and completing the sacrifice returned to their abodes. Then the King became pregnant by the power of the sacrificial Mantrams. After some time, the son became fully developed. Then the King’s ministers, cutting his right bowel, got the son out. Out of the God’s favour, the King did not die. When the ministers were troubled with the thought whose milk the child will suck, then Indra spoke out the child would drink (Mân-Dhâtâ) my forefinger and gave his finger into the child’s mouth. For that reason his name was Mândhâtâ. Thus I have described in detail the origin of Mândhâtâ.
Here ends the Ninth Chapter of the Seventh Book on the story of Kakutstha and the origin of Mândhâtâ in S’rî Mad Devî Bhâgavatam the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the story of Satyavrata [ p. 626 ] 1-11. Vyasa said :— O King! That King Mândhâtâ, true to his promise, conquered one after another the whole world and became the paramount sovereign of all the other emperors and got the title “Sârvabhauma” (Sovereign of all the earth). O King! What more to speak of Mândhâtâ’s influence at that time than this that all the robbers, struck with his terror, all fled to the mountain caves. For this reason, Indra gave him the title “Trasadasyu.” He married Bindumatî, the daughter of S’as’avindu. Her limbs were proportioned and perfect and so she was very beautiful. Mândhâtâ had by that wife two sons :— (1) the famous Purukutstha and (2) Muchukunda. Purukutstha had his son Anaranya; this prince was celebrated by the name of Brihadas’va. He was very religious and deeply devoted to his father. His son was Haryas’va; he was religious and knew the Highest Reality. His son was Tridhanvâ; his son was Aruna. Aruna’s son was Satyavrata; he was very avaricious, lustful, wicked and wilful. Once on an occasion that vicious prince, overpowered by lust, stole away the wife of one Brâhmin and so created an hindrance in his marriage. O King! The Brâhmins, united in a body, came to the King Aruna, bewailing and lamenting and uttered repeatedly :— Alas! We are ruined! The King addressed to the grieved subjects, the Brâhmins :— “O Brâhmins! What harm has been done to you by my son.”
Hearing thus the good words of the King, the Dvijas, versed in the Vedas, repeatedly blessed him and said :—
[ p. 627 ]
O King! You are the foremost of the powerful. So your son is like you. Today he has forcibly stolen away during the marriage ceremony a Brâhmin daughter already given over in marriage.
12-36. Vyasa said :— O King! The highly religious King hearing the words of the Brâhmins, took them to be true and said to his son :— “O One of evil understanding! You have rendered to-day your name useless by perpetrating this evil act. O Vicious One! Get away from my house! O Sinner! You will never be able to live in my territory!” Seeing his father angry, Satyavrata repeatedly said :— Father! Where shall I go? He said :— “Live with the Chandalas. You have stolen a Brâhmin’s wife and so has acted like a Chândala. Go and live with them happily. O Disgrace to your family! I don’t like to get issues through you: you have obliterated this family’s name. So, O Sinner! go wherever you like.” Hearing the the words from his angry father, Satyavrata instantly quitted the house and went to the Chândâlas. The prince, wearing his coat of armour and holding bows and arrows, began to spend away his time with the Chândâlas; but he could not get out of his breast his feeling of sympathy and mercy. When he was banished by his liberal minded angry father the Guru Vas’istha instigated the King to the above purpose. Satyavrata was therefore angry with Vas’istha, inasmuch as he, versed the Dharma S’âstras, did not dissuade the father from banishing his son. His father, then, owing to some inexplicable cause, quitted the city and, for the sake of his son, went to the forest to practise austerities. O King! Owing to that sinful act, Indra did not rain at all in his kingdom for twelve years. O King! Just then Vis’vâmitra, too, keeping his wife and children in that kingdom, began to practise severe austerities on the banks of the river Kaus’ikî. The beautiful wife of Kus’ika then fell into great trouble how she could maintain the family. All the children, pained with hunger, began to cry, begging for Nibâr rice food. The chaste wife of Kaus’ika became very much troubled seeing all this. She thought, seeing the children hungry, “Where am I to go now and from whom to beg, and what to do, inasmuch as the King was not then staying in the Kingdom. The husband is not also near; so who would protect my children? The boys are incessantly crying. Fie therefore to my life!” She thought also thus :— “My husband left me in this penniless state; we are suffering for want of money. He does not know these, though he is quite able. Save my husband, who else will support my sons? They will all die now of starvation. I might sell one of my sons, whatever I get out of that, I can support the others; this is now my highest duty. I ought not to do otherwise [ p. 628 ] and kill all my children; so I will now sell one of my sons to support the others.” Thus hardening her mind, she went out, tying the child by a rope round his neck. The Muni’s wife, for the sake of the other children, fastened the middle son by a cord and got out of her house. The prince Satyavrata saw her distressed with pain and sorrow and asked :— “O Beautiful One! What are you now going to do? Who are you? This boy is crying; Why have you tied him by a rope round his neck? O Fair One! Speak out truly to me the cause of all this.”
37-38. The wife said :— “O Prince! I am the wife of Vis’vâmitra. These are my sons. I am now going, for want of food, to sell one of these out of my own accord. O King! My husband has gone away to practise tapasyâ; I do not know where he has gone. There is no food in the house; so I will sell one to support the other sons.”
39-56. Satyavrata said :— “O Chaste One! Save your children. I will bring to you your articles of food from the forest till your husband does not come here. Daily I will fasten some food on a tree close by your Âs’rama. This I speak truly.” The wife of Vis’vâmitra, hearing these words of the prince, freed the child of the fastening and took him to her Âs’rama. The child was named afterwards as Gâlaba, due to his being fastened by the neck. He became a great Risi afterwards. The Vis’vâmitra’s wife then felt great pleasure in her home, surrounded by her children. Filled with regard, and mercy, Satyavrata duly performed his task and provided daily the family of Vis’vâmitra with their food. He used to hunt wild boars, deer, buffaloes, etc., and used to take their flesh to the place where used to dwell the wife of Vis’vâmitra and the children and tie that up to an adjoining tree. The Risi’s wife used to give those to her children. Thus getting excellent food, she felt very happy. Now when the King Aruna went for tapasyâ to the forest, the Muni Vas’istha carefully guarded the Ayodhyâ city, and the palace and the household. Satyavrata, too, used to sustain his livelihood daily by hunting, accordig to his father’s order; and abiding by Dharma, lived in the forest outside the city. Satyavrata cherished always in his heart, for some cause, a feeling of anger towards Vas’istha. When his father banished his religious son, Vas’istha did not prevent his father. This is the cause of Satyavrata’s anger. Marriage does not become valid until seven footsteps are trodden (a ceremony); so the stealing away of a girl within that period is not equivalent to stealing away a Brâhmin’s wife. The virtuous Vas’istha knew that; yet he did not prevent the King. One day the prince did not find anything for hunting; he saw in the [ p. 629 ] forest the cow of Vas’istha giving milk. Very much distressed by hunger, the King killed the cow like a dacoit, partly out of anger and partly out of delusion. He fastened part of the flesh to that tree for the wife of Vis’vâmitra and the remainder he ate himself. O One of good vows! The Vis’vâmitra’s wife did not know that to be beef and thought it to be deer’s and so fed her sons with that. Now when Vas’istha came to know that his cow had been killed, he was inflamed with anger and spoke to Satyavrata “O Vicious One! What a heinous crime have you committed, like a Pis’âcha, by killing the cow? For the killing of the cow, the stealing of a Brâhmin’s wife and the fiery anger of your father, for these three crimes, let there come out on your head three S’ankus or three marks of leprosy as the signs for your crimes. From this day you will be widely known by the name of Tris’anku and you will show your Pis’âcha form to all the beings.”
57. Vyâsa said : — O King! The prince Satyavrata thus cursed by Vais’istha remained in that retreat and practised severe tapasyâ.
58. But he got from a Muni’s son the excellent Mantram of the Highest auspicious Devî Bhagavatî and became merged in the contemplation of that.
Here ends the Tenth Chapter of the Seventh Book on the story of Satyavrata in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses, by Maharsi Veda Vyâsa.