We have just heard of the lineage and stories relating to the great sage Bhrigu, and how once upon a time, his beautiful and pregnant wife Lady Pauloma, was approached in their peaceful hermitage on his absence, by a demon.
The demon, like the lady Pauloma, also went by the name Pauloma, and had a long-standing disgruntlement over the father of Lady Pauloma initially promising her to him, but later marrying her to Bhrigu Muni. He felt an injustice had been done to him, and wanted to avenge this, and reclaim her for himself, if not voluntarily, then by force.
Pauloma encountered the god of Fire Agni as he was about to abduct the Sages wife, and Agni being fearful of the demon, whilst speaking against the demon, did not stop the abduction from taking place.
Bhrigu Muni on his return to the hermitage, became furious, and cursed the god of Fire for acting in a way he regarded as indifferently. He cursed Agni, that he would indiscriminately burn all things.
Agni protested the curse laid upon him, saying that he spoken nothing but the truth, and in his protest, he withdrew himself from all places, including sacrifices.
As a consequence of this, the gods being disturbed, provoked the redemption of Agni by Lord Brahma, citing that Agni in the form of the fire of digestion, already exists in all beings, and especially is seen in its existence in the stomach of carnivorous animals digesting indiscriminately any flesh that it encounters, and so the curse was already in this way, should be regarded as fulfilled.
We finally had the introduction of the shining and brilliant infant Chyavana, son of Bhrigu and Lady Pauloma, who was dropped from the womb as his mother as she was being abducted. By his own potencies, Chyavana had reduced the demon Puloma to ashes on the spot, as a result of his devious and disturbing exploits.
The Line of Chyavana, Pramati, Ruru, Sunaka
Suta Goswami continued citing to Shaunaka Muni relating to the line following from Chyavana:
“O Brahmana, Chyavana, the son of Bhṛgu, then begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy, do listen to it in full!”
Sage Sthulakesa & the Baby Girl, Pramadvara
And so the Suta began…
There was formerly a great Sage, known as Sthulakesa; he was possessed of ascetic power, and learning, and kindly disposed towards all creatures.
At that time, Vishwavasu, the King of the Gandharvas; a great dancer and musician, associated with having great power and arrogance, is said to have had an intimacy with Menaka, the beautiful celestial nymph and dancer.
And Menaka, when her time was come, brought forth an infant from that union, near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, Menaka, the celestial apsara, being destitute of pity and shame, went away, as had also gone away Vishwavasu the King of Gandharvas.
Being absorbed in their own activities and exploits, having abandoned all responsibility for the child, the Sage Sthulakesa, of great ascetic power, discovered the innocent infant lying forsaken in a lonely part of the river-side.
And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty. And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it.
And as the lovely child grew up in his holy habitation, the noble-minded and blessed Sage, performing in due succession all of the ceremonies beginning with that at birth as ordained by divine law.
And because she surpassed all of her sex in goodness, beauty, and every quality, the great sage called her by the name of Pramadvara, the highest of gates.
Ruru enamoured by Pramadvara
And the pious Ruru, the descendant of Bhrigu, having seen the beautiful Pramadvara in the hermitage, became one whose heart was pierced by the god of love. And Ruru by means of his companions, made this known to his own father Pramati, the son of Bhṛgu.
And consequently Pramati demanded her of the far-famed Sthulakesa, for his son. And her foster-father Sthulakesa, then agreed and betrothed Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata would be ascendant.
The Maiden Pramadvara bitten by Snake, then Revived by Ruru sacrifice
Within days of the time fixed for the nuptials, the beautiful Pramadvara while at play with her female companions, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden.
And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off.
And with dishevelled hair, she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death, what was too painful to look at.
And the girl of slender waist lying on the ground like one asleep, being overcome with the poison of the snake, once more she somehow became even more beautiful than when she was in life.
And Pramadvaras foster-father Sthulakesa, and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And many great sages filled with compassion, as well as Pramati’s son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.
While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, “Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.”
And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus:
“The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
And Ruru replied:
“O messenger of Heaven! What is that which the gods have ordained. Tell me in full so that I may comply with it. It behoveth thee to deliver me from grief!’
And the celestial messenger said unto Ruru:
‘Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhṛgu, thy Pramadvara shall rise from the ground.’ ‘O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.”
Then the king of Gandharvas, the father of Pramadvara, and the celestial messenger, both of excellent qualities, went to the god Dharma, the Judge of the dead, and addressed him, saying:
‘If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru’s life.’
And Dharmaraja answered:
‘O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru rise up, endued with a moiety of Ruru’s life.'
And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru’s life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru’s life.
Ruru meets the Snake Dundubha & Delivers Him
And once upon a time, on an auspicious day their fathers had gladly married Ruru and Pramadvara, with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, ‘I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?”
And Ruru, on hearing those words, replied:
‘My wife, dear to me as life, was bitten by a snake; upon which, I took, O snake, a dreadful vow, that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
And the Dundubha replied:
‘O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
And the Brahmana Ruru, hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, ‘Tell me fully, O snake, who art thou thus metamorphosed?’
And the Dundubha replied:
‘O Ruru! In the past, I was formerly a Sage who went by the name of Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake.
And Ruru asked:
‘O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?”
The Dundubha then said:
‘In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, ‘Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.’ O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, ‘Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.’ And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard. ‘What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
Dialogue between Ruru & Dundubha (Sage Sahasrapat)
And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness.
The Sage Sahasrapat then addressed the following words to Ruru of incomparable power:
‘O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.”
Ruru then asked:
‘O best of Dwijas, Saharsapat, why was king Janamejaya bent upon destroying the serpents? And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.”
The Sage replied:
“O Ruru, the important history of Astika you will learn from the lips of Brahmanas.”
Saying this, the sage vanished. Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.
Story of Janamejaya & Snake Sacrifice Begins
Saunaka Rishi asked Suta Goswami, 'For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
Suta Goswami said:
'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
And Saunaka then said:
'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
And so Suta Goswami began: This history first recited by the wisest one, Krishna-Dwaipayana Vyasa, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharṣaṇa, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
So here we see, in terms of era, the narration is after the reign of King Janamejaya, but before the assembly of sages in Naimisha consisting of Suta Goswami and Shaunaka Muni, with the descendent of Bhrigu, named Ruru, inquiring about what had happened with King Janamejaya and the snakes, himself and his wife Parmadvara, having been afflicted by the snakes.
Sage Jaratkaru & The Birth of Astika
The Suta, then begins to tell the story to the ever-attentive sage Shaunaka:
‘The father of the sage Astika, was powerful like Prajapati, the progenitor of the human race. He was a Brahmachari, a serious ascetic always engaged in austere devotions. He ate sparingly, and had his lust under complete control. And he was known by the name of Jaratkaru.
That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey all over the surface of the Earth. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever, thus going about like a blazing fire.
One day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
The ancestors replied:
'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
Sage Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
The fathers then answered:
'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
Sage Jaratkaru replied:
'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not.
One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride.
On happening to hear these prayers, the serpent, and brother of the powerful Takshaka and the all-pervasive Ananga Shesha, and also step brother of Garuda the Eagle, the great Vasuki, rose and offered his sister for Sage Jaratkaru’s acceptance.
But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.'
Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
Vasuki replied:
'O Jaratkaru, this my younger sister is called Jaratkaru, like you. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I have reserved her. Therefore, take her.'
Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.
Background of the Snake Curses
The Suta said, 'O foremost of persons acquainted with Brahma, Shaunaka, the mother of the snakes Kadru, had, at a previous time, on their disagreeing to her deceitfully proposed black colouring of the tail of the horse Uchaishravas in order that she may win a bet with her co-wife Vinata,, cursed them of old, saying, 'He that hath the Wind for his charioteer, the fire god Agni, shall burn you all in Janamejaya's sacrifice!'
It was to neutralise that curse, that the chief of the snakes, Vasuki, married his sister named Jaratkaru, to that high-souled Sage Jaratkaru of excellent vows.
The Sage Jaratkaru wedded her according to the rites ordained in the scripture, and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice. After that sacrifice had commenced for the destruction of the snakes, Sage Astika, the son of Jaratkaru, saved the snakes, his maternal relatives, from a fiery death. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Sagely community; and by begetting offspring he gratified his ancestors.
Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Sage Jaratkaru, after a long course of years, went to heaven, leaving also Astika behind.
There, is the story of Astika that I have related duly Now, tell me, O tiger of Bhṛgu's race, what else am I to narrate unto you."
So ends the fifteenth section in the Astika Parva of the Adi Parva.
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