by Bibek Debroy
Chapter 118
Suta said, ‘King Janamejaya was assured in this way and the advisers also heard the words spoken by the rishi about the past and the future. Like the taste of amrita provided by the moon, the ears were satisfied by the sweet words spoken by the maharshi. They were full of dharma, artha, kama and compassion and delighted the brave ones. The entire assembly heard this beautiful account. Some listened and shed tears. Others heard and meditated. The itihasa was composed by the rishi who was Parashara’s son.1150 The illustrious rishi took his leave of the assistant priests and circumambulated. He said that he would see them again and departed. In the world, he is spoken of as the best of speakers. All the virtuous ones, stores of austerities, followed the supreme among rishis as he departed. When the illustrious Vyasa had left, the brahmanas, the maharshis, the officiating priests and the kings also returned to wherever they had come from. Having extinguished his enmity towards the extremely terrible serpents, the king1151 also relinquished his anger, like a serpent that has released its poison. Astika, the great sage who was the hotri, saved the serpent Takshaka, whose head blazed from the fire, and returned to his own hermitage. Surrounded by men, the king also returned to Hastinapura. He ruled happily and the subjects were delighted.
‘After some time had elapsed, King Janamejaya consecrated himself for a horse sacrifice, at which, copious quantities of dakshina would be offered, as is proper. Following the prescribed rites, when the horse had been slain, Queen Vapushtama, the princess of Kashi, went and slept with the horse.1152 On seeing her beautiful limbs, Vasava entered the body of the dead horse and had intercourse with her. When this transgression occurred, realizing the truth, the king told the adhvaryu, “The horse isn’t dead.” The adhvaryu replied, “This revival has happened because of Indra.” Thus addressed, the royal sage cursed Purandara. Janamejaya said, “If I have obtained the fruits of sacrifices, if I have performed austerities and protected the subjects, then, through the fruits of all these, let everyone hear what I have to say. O Shounaka!1153 Indra of the gods is fickle and has not been able to conquer his senses. Therefore, from today, no kshatriya will perform a horse sacrifice.” Angrily, King Janamejaya told the officiating priests, “Because of your weakness, this sacrifice has been tainted. You will not dwell in my dominion. With your relatives, you will be banished.” Thus addressed, the officiating brahmanas became angry and abandoned the king. Because of his rage, the king also instructed the women who were in his wife’s quarters. “Vapushtama has been unfaithful. Expel her from my house. She has placed her feet, covered with ashes, on my head.1154 She has destroyed my greatness. She has polluted my fame and respect. She is like a faded garland and I do not wish to see her. If a man’s beloved wife has been crushed by someone else, he will not be able to eat any tasty food, or sleep happily at night.” Enraged, the king who was Parikshit’s son spoke in this way. However, Vishvavasu, the king of the gandharvas, spoke to him. “You may have performed three hundred sacrifices, but Vasava does not tolerate you. He made Vapushtama your wife and she is not to be blamed. O king! This queen is the apsara Rambha, born as the daughter of the king of Kashi. She is the best among women. She should be recognized as a jewel. To create an obstruction to the sacrifice, Indra was looking for a weakness. O best among the Kuru lineage! Had you accomplished the sacrifice, you would have rivalled Vasava in prosperity. O king! Shakra was scared of the fruits you would reap from the sacrifice. O lord! That is the reason Indra destroyed the sacrifice. Desiring to obstruct the sacrifice, Vasava resorted to the use of maya. He found a weakness in the sacrifice and the dead horse seemed to come alive. Indra desired to have intercourse with Rambha, who is the same as Vapushtama. You have cursed your preceptors, though they performed three hundred sacrifices for you. Indra has managed to make you and the brahmanas waver from receiving the fruits. One who has performed three hundred sacrifices should face this unpalatable truth. In truth, Vasava was always frightened of the brahmanas. With a single act of maya, Shakra managed to overcome both his fears.1155 Purandara is extremely energetic and always desires victory. Will he ever commit the wicked conduct of violating his grandson’s wife?1156 His intelligence is supreme. His dharma is supreme. His self-control is supreme. His prosperity is supreme. Such are the deeds of the one with the tawny horses.1157 O performer of three hundred sacrifices! You are as invincible as him. You should not find fault with Vasava, your preceptors, Vapushtama, or with your own self. Destiny is always impossible to cross. Because of your prosperity, Indra of the gods became angry and entered the horse. Those who desire happiness should seek the favours of the gods. When there is a strong flow of water, it is impossible to fight against it. She is a jewel among women and has not been tainted. Free yourself from your anxiety and enjoy her. O king! If a woman who has not sinned is discarded, you will be cursed. Women cannot be tainted, especially those who are divine. Even if the radiance of the sun, the flames of the fire and the oblations offered into the fire attempt to pollute women, they remain untainted. The learned always accept, nurture and worship them. Women of good conduct must be revered and worshipped. They are like Shri.”1158 Thus entreated by Vishvavasu, he was pleased with Vapushtama. Discarding his false suspicions and following the rites of dharma, he obtained supreme peace.
‘He gave up all the exhaustion that was in his mind. Janamejaya sought to obtain fame for himself. He ruled over the kingdom with dharma and intelligence. Delighted in his mind, he found pleasure with Vapushtama. He did not cease worshipping brahmanas, nor did he retreat from conducting sacrifices. He did not deviate from protecting his kingdom, nor did he censure Vapushtama. It is impossible to act against what destiny has ordained. This is what the ascetic1159 had instructed him about earlier. As the king reflected on that conversation, he overcame all his anger.
‘A man who reads this great poem1160 composed by the great-souled rishi is worshipped. He obtains an excellent lifespan, which is extremely difficult to obtain. He attains emancipation and the fruits of knowing everything. Just as Shatakratu was released from his sins, a man who reads this is freed from his sins. In that way, he also obtains all the diverse objects of desire. Once all desire has been satisfied, he enjoys bliss for a long period of time. A tree yields auspicious fruit and from that fruit, trees are again generated. In that way, these words were composed by the rishi and also enhance the maharshi’s power. Those who are without sons obtain extremely radiant sons. Those who have dislodged regain their own status again. There is no disease and there is freedom from bondage. One obtains the fruits of auspicious rites and all the qualities. If a maiden listens to the auspicious words of the sage, she obtains a virtuous husband. She gives birth to handsome sons who possess all the qualities, are full of valour and delight people. Those who follow the conduct of kshatriyas conquer the earth. They obtain unmatched riches and victory over enemies. Vaishyas obtain large quantities of wealth. Shudras who listen to this obtain a desirable end. This is the ancient account of the conduct of great-souled ones. A person who studies it obtains auspicious intelligence. He abandons misery and becomes free from attachment. Detached, he roams around the earth. You must remember that this account was recited in an assembly of brahmanas. If you remember this, patience will again be generated in you and will roam around the world, happy. The great-souled rishi composed this account about the conduct of those who were brave in their deeds. I have recounted it, briefly and in detail. What else do you desire that I should speak about?’
This ends Bhavishya Parva.
This also ends Harivamsha.
1 Sages.
2 Translated by Bibek Debroy in ten volumes, http://www.penguinbooksindia.com/en/content/mahabharata-box-set%3Frate=KEqyZxcJhQcwgT6_S3CAIxdXiAcmWtKpn7lEYOgR620.html
3 http://www.mahabharata-resources.org/harivamsa/
1 A group of sages, headed by Shounaka, gathered in the Naimisha forest for a sacrifice. Ugrashrava Souti, the son of Lomaharshana (or Romaharshana) told them the story of the Mahabharata there. Souti means
the son of a suta, sutas being bards or raconteurs. Ugrashrava also recounted Harivamsha to the sages.
2 This is a reference to the Mahabharata. Broadly, danavas and daityas are demons. However, danavas are the offspring of the sage Kashyapa and Danu, while daityas are the offspring of the sage Kashyapa and Diti. Gandharvas are semi-divine species, skilled in singing and dancing and companions of Kubera, the lord of wealth. Siddhas and guhyakas are also semi-divine species. Uragas, synonymous with nagas, have been translated as serpents. They aren’t quite snakes, since they have semi-divine qualities and dwell in a separate nether region. Rakshasas are a different species from daityas or danavas. They can be loosely described as demons, but are also sometimes described as companions of Kubera. Dharma has many meanings—religion, duty, law, rules. Therefore, it is best to leave it untranslated.
3 Divine ambrosia or nectar.
4 The Vrishni and Andhaka lineages were part of the Yadava lineage. The Kurus refer to both the Pandavas and the Kouravas, descended from a common ancestor named Kuru.
5 King Janamejaya was the son of Parikshit, descended from the Pandavas. Vyasa means Vedavyasa or Vyasadeva, his complete name being Krishna Dvaipayana Vedavyasa. Vedavyasa classified the Vedas (hence the name Vedavyasa) and composed the Mahabharata, which he taught his disciple Vaishampayana. On the occasion of a snake sacrifice, Vaishampayana recounted the story of the Mahabharata to King Janamejaya, a story that was subsequently retold by Ugrashrava to the sages in the Naimisha forest.
6 From a common ancestor known as Bharata, the Kuru lineage was also known as the Bharata lineage and Janamejaya also belonged to that line.
7 The first of the four varnas. Their tasks were studying, teaching, performing sacrifices and officiating at the sacrifices of others.
8 A maharatha was a great warrior, who could fight with all kinds of weapons and take on 10,000 enemy soldiers at once.
9 Prajapati literally means lord of the subjects (offspring). Here, it means the creator, Brahma.
10 The word used is tata. While this means son, it is affectionately used for anyone who is younger or junior.
11 Literally, great. This is the manifest form. Ahamkara is ego or consciousness.
12 Svayambhu means someone who created himself. This is a term used for Brahma, but also for Vishnu and Shiva.
13 Nara (that is, naara) means water and ayana means place of refuge. One whose place of refuge is the water is Narayana.
14 Brahma, the one with a golden origin.
15 North, north-east, east, south-east, south, south-west, west, north-west, above and below.
16 The seven great sages or saptarshis. The names do vary sometimes.
17 Four sages who were created through Brahma’s mental powers—Sanatkumara, Sanaka, Sanatana and Sanandana.
18 That is, they did not have any offspring. This is a reference to Sanatkumara, Sanaka, Sanatana and Sanandana. There has been no mention of Skanda (Kartikeya) yet. However, Skanda is sometimes equated with Sanatkumara.
19 The saptarshis.
20 Great rishis.
21 The text uses two words for rainbow, that is, two types of rainbows were created—rohita and indradhanu. Indradhanu means Indra’s bow and is the ordinary rainbow. Rohita means straight and is a special kind of rainbow that cannot be seen by humans.
22 Male.
23 The male and female principles.
24 Each manvantara (era) is presided over by a sovereign known as Manu. It is because humans are descended from Manu that they are known as manava. There are fourteen manvantaras and fourteen Manus to preside over them. The present manvantara is the seventh and the Manu who presides over this is known as Vaivasvata, because he was born from the sun (Vivasvat). At the end of any manvantara, there is a minor destruction of sorts and Manu’s task is to recreate. This is a minor destruction and creation, not the major one.
25 Vairaja is a name used for the Manus. This is a creation undertaken by the Manus.
26 Shatarupa means one with one hundred forms.
27 Satya (krita) yuga consists of 4,000 divine years, treta yuga of 3,000 divine years, dvapara yuga of 2,000 divine years and kali yuga of 1,000 divine years. Between these yugas, at the end of one and the beginning of the next, there are respective intervening periods of 400 years, 300 years, 200 years and 100 years. Thus each cycle of satya–treta–dvapara–kali, known as a mahayuga, consists of 12,000 divine years. Seventy-one mahayugas constitute one manvantara, the lifespan of a Manu and fourteen manvantaras are one kalpa (one of Brahma’s days).
28 Vira’s wife.
29 As stated, this is somewhat confusing. This Kamya seems to be different from the one who was Vira’s wife.
30 Uttanapada’s wife.
31 The saptarshis are the constellation Ursa Major (Great Bear) and Dhruva is the Pole Star.
32 The asuras are demons, the word being used as an antithesis of the suras or gods. Ushanas or Shukracharya is actually the preceptor of the demons. The preceptor of the gods is Brihaspati.
33 Vena had been killed by the sages, without having had any sons.
34 Prithu means large or wide and was so named because Vena’s arm was large.
35 A rajasuya sacrifice, which establishes a king as an emperor of the earth.
36 Prithu did the milking. Thus, the earth is known as prithvi or prithivi.
37 An auspicious sign. Kusha is sacred grass and prachinagra is that kind of grass that always has its tips pointed towards the east. Alternatively, Prachinabarhi performed so many sacrifices that the earth was covered.
38 Dhanu means bow and veda means knowledge. But dhanurveda means the science of war.
39 Soma is the lord of trees and herbs. Soma is the moon god.
40 The word used is tata.
41 From the daughters who were Kashyapa’s wives.
42 Through mental powers and without intercourse.
43 This has not actually been said earlier.
44 Daksha was the son of Marisha, who was Soma’s daughter.
45 Narada’s words of wisdom made them lose interest in material objects, the senses, the world and procreation. Subsequently, a more mundane explanation is given.
46 Narada.
47 Daksha.
48 The five thousand sons. The recital goes back a bit.
49 Narada.
50 Virana.
51 Ten remain unaccounted for.
52 There are twenty-seven lunar mansions or nakshatras. Since some nakshatras are constellations, nakshatra should not really be translated as star.
53 Dhara’s wife.
54 Anala is another name for Agni.
55 Kumara is Skanda or Kartikeya. There are various stories about Kartikeya’s birth. For example, he was found in a clump of reeds and reared by the Krittikas (the Pleiades).
56 This is a literal translation. It can be interpreted to mean that these three were also Agni’s sons, younger to Kartikeya.
57 Celestial vehicles.
58 This is left dangling. There is a shloka that has been excised from the Critical Edition. In that shloka, Surabhi obtained Mahadeva’s favours and obtained these sons through Kashyapa.
59 We only have eight names. The Critical Edition again excises a shloka and that has the missing three names, Mrigavyadha, Sarpa and Kapali.
60 These are the thirteen of Daksha’s daughters who were married to Kashyapa. Yet again, there is a problem with the Critical Edition, since the listing has twelve names. The missing name is Khasha.
61 The number of gods is often described as thirty-three—twelve Adityas, eleven Rudras, eight Vasus and two Ashvins.
62 The father is Hlaada and the son is Hlada.
63 Shiva. Shiva’s wife is Uma.
64 Shiva’s.
65 Danava means Danu’s son. Daitya means Diti’s son.
66 Pulomaa.
67 Puloma and Kalaka.
68 Kashyapa.
69 Hiranyapura means golden city. The grandfather (Brahma) gave them a boon. Savy
asachi means Arjuna and this story of Arjuna destroying them has been described in the Mahabharata.
70 Simhika was a daitya, Viprachitti was a danava.
71 Sons of Simhika.
72 Garuda.
73 These were also snakes.
74 Shankha is named twice.
75 Yakshas are semi-divine species and companions of Kubera, the god of treasure.
76 Though asuras, daityas and danavas have different meanings, they are often used synonymously and interchangeably as words for demons.
77 Indra killed a demon named Paka.
78 The Maruts are sometimes identified with the Rudras. They are also wind gods and companions of Indra. The number of Maruts varies and is sometimes given as seven or forty-nine. The etymology given here is based on ma (do not) and rud (cry).
79 Indra.
80 Purusha means the Being. Vira is the brave one. Jishnu is the victorious one. Prajapati is protector of beings. Parjanya is the god of rain and Tapana is the sun.