The present chapter which corresponds to Bd.P. 2.3.66, opens with the episode of Purūravas, the founder of the Lunar race and Urvashi, the celestial nymph. This episode gives the background of the famous “Dialogue” sūkta in the RV. This romantic story inspired Kalidasa to write his immortal play Vikramorvashiya.
Sūta said:
1. Buddha was Soma’s son and his son was Purūravas. He was very brilliant and munificent in charitable gifts. He per formed Yajñas with vast amounts distributed as Dakşhiņā.
2. He was an expounder of Brahman (Vedas), destroyer of foes and invincible in battle. He regularly performed Agnihotra and granted gifts of lands to sacrificial priests.
3. He was truthful in speech and intelligently engaged in holy rites. Handsome in features, he indulged in sexual inter course in great privacy. He was an extraordinarily dutiful son, and in beauty of form was unequalled in all the worlds.
4. Eschewing her pride in personal prestige, the renowned Urvashi wedded that righteous, truthful (king), conversant with Dharmas and expounder of Brahman (Veda)
5-8. The vigorous king stayed with her (in all for sixty-four years) spending ten, eight, seven, six, seven, eight, ten and eight years in the beautiful Chaitraratha park, on the banks of Ganga, in the excellent forest Nandana, in the extensive Alakā, at the foot of the Gandhamädana mountain, on the peak of the excellent mountain Meru, in the northern Kurus, and in the village Kaläpagrāma respectively. With great joy, the king accompanied by Urvasi sported about in their main forests and parks (usually) frequented by Suras (gods).
The Sages asked:
9. Urvashi was a Gandharva lady. Forsaking Devas, how did she attain the king, a mere human being? O (sage) of extensive learning, please explain it to us.
Suta replied:
10. She was overwhelmed by the curse of Brahma and therefore had to approach a human being. The beautiful lady (became the wife of) Aila Purūravas under certain stipulated conditions.
11. In order to redeem herself from the evil effects of the curse, she stipulated that she should not see him naked except at the time of sexual intercourse or when swayed with passionate love.
12. (She said further) “O King, two rams will always be kept near our bed.1 My sole diet will be ghee which I shall take only once a day.
1. Urvashi, as her name indicates, seems to have hailed from the ancient central Asian town Ur. It appears that fashionable ladies from Ur had a fascination for rams in the fourth millennium B.C. In his excavation at Ur, Sir Leonard Wooley discovered in a queen’s tomb of 3300 B.C. a pair of rams, “beautifully and intricately made. Their bodies were covered with fleece of shell....their heads and legs were of gold” (quoted on p. 8 in A.J. Karandikar’s introduction to his Marathi book Background of the Mahabharata - Mahābhāratachi Pärshvabhūmi, Poona, 1980. This fascination for rams may be the cause of the inclusion and importance attached to this term in the marriage-contract between Purūravas and Urvashi.
13. If these conditions are fulfilled, O king, as long as you strictly adhere to these stipulations, I shall stay with you. This is our mutual agreement”.
14. The king scrupulously adhered to her conditions. Thus that beautiful lady stayed with Purūravas.
15. Deluded by her curse, Urvaśhī became a human lady and stayed with him devotedly for sixty-four years. The Gandharvas became worried due to this.
Gandharvas said:
16. O blessed ones, ponder over the means whereby that excellent lady, the ornament of heaven, Urvashi, may again come back to Devas.
17-19. Then the foremost of the eloquent ones (Gandharvas), named Vishvāvasu spoke thus:
“O sinless ones, I consider that some conditions must have been stipulated by her there. I shall tell you the means whereby she will forsake the king due to the breach of agreement. I shall immediately engage myself to achieve your task”. After saying thus, that (Vishvävasu) of great fame went to the city of Pratishthåna.
20. He came there at night and took away one of the two rams. The lady of sweet smiles had been no less than a mother unto the two rams.
21. On realising that the Gandharva had come, the renowned lady (Urvashi) lying on the bed told the king, “My son is being taken away”.
22. Thus requested, the king thought, “The queen will see me naked and there will be a breach of the agreement.”
23. Then the Gandharvas took away, the second ram as well. When the second ram was taken away, the queen spoke to Aila:
24. “O Lord, O king, my sons are taken away as though they are the sons of a helpless woman”. Thus taunted the king got up and rushed out (though he was) naked.
25-26. The king rushed out seeking the sheep taken away by the Gandharvas, whereupon a great Maya (I lusion) was produced by them. The great palace became illuminated suddenly and she saw the naked king. On seeing the king naked, the Apsară lady (Urvashi) who could assume any form she wished, vanished (from there).
27. On realising that she had vanished, the Gandharvas abandoned the rams there and disappeared themselves.
28. On seeing the abandoned rams, the king, the lord, took them with him and returned. Unable to see her there, the king became extremely dejected and lamented.
29-30. Seeking her here and there, the king roamed over the earth. The powerful king saw her at Kurukshetra. She was taking her bath in the deep waters of Puşhkariņi (lotus pond) in the holy centre of Plakshatirtha. She appeared very splendid, sporting there in the company of five Apsarās,
31-32. The lady of splendid eyebrows saw the king not very far, Urvashi then spoke to her friends: “Here is that excellent man with whom I lived.” She pointed out the king to them. Then those ladies, the Apsarās (with five braids of hair) appeared in front (of him).
33. On seeing her (Urvashi) the king was delighted. He began to lament in diverse ways. “O cruel lady, come (unto me). Stay willingly, stand by your words.”
34-35. These and similar subtle words they exchanged. Urvaśhī then spoke to Aila: “O lord, I have been rendered pregnant by you. Undoubtedly your son will be born within a year.” The king stayed for a night with her.
36. The king went back to his city with great delight. When a year elapsed, the king of great fame came to Urvashi again.
37. After staying with her for a night, the lofty-minded king became overwhelmed by passionate love. In a pitiable tone he spoke: “Be mine for ever”.
38. Urvashi then said to Aila: “The Gandharvas will grant you (that) boon. O great king, choose that boon and tell them this yourself:
39. ‘I choose the boon of Sālokya (having the same world) with the noble-souled Gandharvas’“. The king accepted the suggestion saying “So be it’’, and requested the Gandharvas for the boon. The Gandharvas replied, “So be it”. 8:40. After - filling the Sthāli (mud-pot) with fire, the Gandharvas spoke to him: “O king, performing the sacrifice with this, you will attain that world.”1
1. As v. 40-45 show, this Purāņa attributes to Purūravas, the institution (or encouragement) of the performance of Yajña out of the fire created from Arani (of Aśhvattha wood) by attrition, Bd.P. 2.3.66.19 gives the credit of introducing three fires (Dakşhiņāgni etc.) to Pururavas.
41. He took the fire and went back to his city along with the prince. He placed the fire in the Arani and went to his abode along with his son.
42. He returned and saw the fire. He found an Ashvattha (holy fig tree) there. On seeing the Aśhvattha near it, he was surprised.
43. In order to inform the Gandharvas about it, he went to heaven with the fire. On hearing everything they asked him to make use of Arani.
44. They said: “Make an Arani out of the Aśhvattha, churn it and kindle the fire, in accordance with the injunctions. O king, performing the sacrifice with it, you will attain the same region as ours. The king churned and prepared three fires and performed the sacrifice.
45. After performing different kinds of Yajñas, he attained Salokya with the Gandharvas. It was in the Tretă Yuga that this great (hero) lived. Originally there was only a single fire. Aila made introduced) three fires.
46-47. O excellent Brāhmaṇas, the king Aila had such a prowess. He ruled over his kingdom in Prayaga, the holiest of lands embellished by the great sages, on the northern banks of Yamunā, in the city of Pratişhthāna.
48-49. (He had) six sons having the brilliance comparable to that of Indra and well-known in the regions of Gandharvas. They were Āyu, Dhiman, Amāvasu,1 Viśhvāyu, Shatāyu and Gatäyu-all born of Urvashi. Amăvasu’s son was king Bhima, the conqueror of the whole universe.
1. Amavasu was the founder of Kanyakubja kingdom--Pargiter, AITH, P. 144.
50. Shriman, the successor of Bhīma, was a king with golden lustre otherwise known as Kāñchanaprabha). The scholarly and powerful Suhotra was the son of Kāñchana (i.e. Kāñchana prabha).
51-55. Jahnu was the son of Suhotra, born of Keshika’s womb.
While his elaborate sacrificial rite was going on, Ganga turned her course and flooded that territory on account of the vision of the inevitable future (events). Seeing the sacrificial enclosure flooded all round by Gangā, the son of Suhotra, the granter of boons, became infuriated. Flashing red eyes he spoke to Ganga: “O Gangå, have the recompense of this outrage immediately. I shall make all your efforts in vain. I shall drink up your waters.” On seeing the waters of Gangā drunk up the saintly king, Suras and sages brought out the blessed river as his daughter (and known as Jahnavi). Jahnu married Kāverī, the grand-daughter of Yauvanāśhva.
56-57. It was a result of the curse of Yuvanäśhva that Gangā was produced by him. Kaveri, the most excellent of all rivers, became the praise-worthy wife of Jahnu. Jahnu begot a beloved righteous son named Suhotra, of Kaveri. Suhotra’s son was Ajaka.
58. Ajaka’s successor was Balákāśhva of great fame. Gaya, Shila and Kuśha are remembered as sons born to him.
59. Kuśha had four sons brilliant due to their Vedic know ledge. They were Kuśhāśhva, Kušhanābha, Amūrtārayaśhas and Vasu.
60. The excellent king Kuśhastamba desirous of a son, performed a penance. When a thousand years were completed he saw Shatakratu (Indra).
61-62. On seeing him who performed severe penance, the thousand-eyed Purandara decided to become his son, as he was competent to do so. The enemy of Påka (i.e. Indra) became his son and took the name Gadhi. He was called Kaushika also, being a member of the family of Kuśha.
63. Kuśhastamba’s wife was Paurukutsă and Gadhi was born of her. Lord Gadhi gave his eldest daughter, the splendid and blessed Satyavati, to Ruchika who was a descendant of Bhrugu (Kávya?).
64-67. Her husband, himself a descendant of Bhrugu and the delighter of the Bhrugu family, prepared Charu (consecrated cooked rice) for the sake of the birth) of a son to himself as well as to Gadhi. The courageous sage ruchika, the descendant of Bhrugu, called (his wife Satyavati and said): “O splendid lady, this Charu should be taken by you and this by your mother. A brilliant leader of Kshatriyas will be born to her. He cannot be conquered by Kshatriyas in battle. He will be the destroyer of prominent Kshatriyas. This Charu will give you, O splendid lady, an excellent Brāhmaṇa as a son. He will be courageous and quiescent, possessing penance as his wealth (i.e. he will become a great sage).”
68. After saying this to his wife, Ruchīka, the scion of the family of Bhrugu, ever engaged in penance, entered the forest.
69. In the course of his pilgrimage, king Gadhi came to Ruchika’s hermitage in order to see his daughter. He was accompanied by his wife also.
70. Satyavati brought the two types of Charus given by the sage to her mother. Delightedly but without excitement, she told her what her husband had mentioned to her (about them).
71. As fate would have it, the mother gave the Charu intended for her to her daughter. Out of ignorance, she took in the Charu intended for her daughter.1
1. This explains why Parashurama, though a Brahmana, was of a militant nature and Viśhvāmitra, though Kşhatriya by birth, attained Brahmaņa-hood.
72. Then Satyavati conceived in her womb a foetus that was splendid but competent to destroy Kshatriyas. With her illuminated body, she became terrible to view.
73. On seeing it and pondering over it by means of Yogic power, Ruchika, the excellent Brāhmaṇa, spoke to his fair complexioned wife:
74. “O gentle lady, due to the interchange of the Charus, an extremely terrible son of cruel deeds will be born as your son and your mother will be successful (in getting a good son).
75. Your mother will give birth to such a saintly son. The entire Brahman (Vedic knowledge) has been instilled into it by me.
76. Thus warned by her husband, the blessed lady Satyavati propitiated her husband: “May my son never be like this. Let another be a base Brāhmaṇa”. Thus requested, the sage said:
77. “O gentle lady, this has never been thought of nor desired by me or by you. The son may be one of terrible activities due to the fault of his father or mother”.
78. Thus addressed, Satyavati spoke again these words: “O sage, if you wish, you can create many worlds. What then a mere son?
79. O holy lord, O master, it behoves you to grant me a son who will be quiescent and straightforward. O Lord, say ‘Let such a son be born’.
80. O excellent Brāhmaṇa, nothing other than this can be done to me”. Thereafter, by means of the power of his penance, he made her delighted.
81. “O fair-complexioned lady, it makes no difference as far as I am concerned whether it is the son or the grand son. O gentle lady, everything shall be in accordance with the words spoken by you.”
82. Therefore Satyavati gave birth to a son, the scion of the family of Bhrugu. He was Jamadagni, the quiescent and self-controlled. He was interested in penance.
83. Formerly when there was an interchange of Raudra and Vaişhnava Charus in the Yajña of Bhrugu, he ate (Jamanāt) the Vaişhņava fire and so he came to be known as ‘Jamadagni’.
84. Having obtained Viśhvamitra as his successor, Gadhi the delighter of Kushikas (members of the family of Kushika) attained the status equal to that of Brāhmaṇa sages. He was selected to be such by Brahmā.
85-86a. The meritorious Satyavati, engaged in truthful rites, became the great river well known as Kaushiki. Kaushiki the most excellent and distinguished river began to flow thus.
86b-88. There was a king in the race of Ikşhvāku. His name was Suveņu. His daughter was a blessed lady named Reņukā otherwise known as Kamali. Ruchika’s son, Jamadagni, endowed with the power of penance and fortitude begot of Kāmali alias Renukā, the terrible son Rama who was the most excellent of those who had mastered all lores and the science of archery as well. He became the destroyer of Kşhatriyas and shone like the blazing fire.
89. In this manner, the lofty-minded Jamadagni, the fore most among those who know Brahman, was born of Satyavati, thanks to the semen virile of Aurva Ruchika. The middle son was Shunaḥshepha and the youngest was Shunahpuccha.
90. The pious-souled Viśhvāmitra is remembered by the name Viśhvaratha also. By the favour of Bhrugu, he was born of Kaushika, as the perpetuator of the race of Kaushika.
91-93. Shunahshepha is remembered as the eldest of all the sons of Vishvämitra.1 He became a sage. In the Yajña of Harishchandra, he was intended (appointed) as the sacrificial animal. He was given over (to Viśhvāmitra) by Devas Hence he became Devarāta. Shunahshepha is remembered as the eldest son of Viśhvamitra. Madhucchanda, Naya, Kruta. Deva, Dhruva, Aşhtaka, Kacchapa and Pūraņa were the other sons of Viśhvāmitra. The Gotras (spiritual lines) of those noble souled Kaushikas are innumerable. 2
1. This confirms the story in the Aitareya Brahmana, though Shunahshepa’s release from bonds by his prayer of Varuna is not mentioned here. Višhvåmitra adopted him as a son.
2. The list of Gotras of Kaushika clan given in vv. 91-97 is incomplete (ride M.P. A Study, pp. 406-409).
94-97. These following are remembered as Kaushikas: Parthivas, Devarătas, Yājñavalkyas, Samarşhaņas, Udumbaras. Udumlanas, Tarakas, Yamamuñchatas, Lohinyas, Renavas. Kärişhus, Babhrus, Pāņins, Dhyana-Japyas, Shālåvatyas, Hiranyakşhas, Syankrutas, Gälavas, Devalas, Yamadūtas, Shālankāyanas, Başhkalas, and many other descendants of the intelligent Viśhvamitra. They entered into matrimonial alliance with the families of other sages.
98. Some other families of the Brahmarşhi Kaushika, the holy descendant of Purūravas are: Sośhrumas and Saindhavayanas.
99. Aşhtaka, born of Druşhadvati, was also Viśhvamitra’s son. Ashtaka’s sons (and descendants) constituting the Jahnu family have already been recounted by me.
The Sages enquired:
100. What are the characteristics of Dharma, penance and learning whereby Brāhmaṇa-hood was attained by Viśhvamitra and other kings?
101. What are the various names under which the Kshatriyas who had attained Brāhmaṇa-hood (are known?). We wish to know the special features of the penance and charitable gifts (whereby they had attained the same).
Even if a man is desirous of acquiring Dharma and his mind is engaged in Yajña, he does not attain the fruit of holy rites if he gathers the requisites thereof by means of illegally acquired wealth.
103-106. A sinful soul, a base man, may give charitable gifts to Brāhmaṇas after proclaiming his intention to perform righteous deeds to the people out of hypocrisy. An uncontrol led man overwhelmed by passion and delusion may perform severe Japas and in the end may give charitable gifts for the purpose of sanctifying himself. But these charitable gifts offered by him do not yield fruits. The charitable gifts of a wicked souled man indulging in violence, do not stay i.e. do not yield fruits) even if he engaged himself in holy rites. Similarly, the Danas offered by one who has amassed wealth by painful violent deeds also do not fructify.
107-108. Riches acquired by just (proper) means must be gifted to pious, deserving persons. If one performs Yajñas and makes charitable gifts without harbouring any specific desire in his mind, he attains the fruits of that Dāna. His Dāna results in happiness. One attains enjoyment through Dana and goes to heaven through truthfulness.
109. By means of well-performed penance one pervades the worlds and stays. After fixing himself firm in the worlds that brilliant person enjoys everlasting (bliss).
110. Yajña is more beneficial than Dana. Penance is more beneficial than Yajña. Renunciation is more beneficial than penance, and Jñana (perfect wisdom) is remembered as better than that.
111-114. It is reported that the twice-born castes who were born as Kşhatriyas attained Brāhmaṇa-hood by penance, 1 e.g. Viśhvåmitra, King Mandhätā, Sankruti, Kapi, Kapi’s son Purukutsa, Satya, Anphavan, Pruthu, Aruşhțişhena, Ajamidha, Bhāgänya(?), Anya, Kakshiva, Shijaya, and many other heroic ones, Rathītara, Runda, Vişhnuvruddha and other kings. These are remembered as sages with Kşhātra qualities who attained Sage hood due to penance. All these saintly kings attained great Siddhis.
1. This is an evidence of social mobility in ancient India.
2. Bhargavyoma in Bd. P.
Henceforth I shall recount the race of Ayu, the noble soul.