Raivata Manvantara

The fifth Manu, known as Raivata, was born from the union of King Durgama and a celestial maiden named Revatī. His story is deeply connected to the fall and restoration of the Revatī nakṣatra, a curse by the ṛṣi Ṛtavāc, and the tapas of the great muni Pramuca. Raivata Manu ruled over a manvantara distinguished by four groups of devas, the Indra named Vibhu, and seven great Ṛṣis. Except for Svārociṣa Manu, all the Manus up to Raivata were born in the lineage of Svāyambhuva Manu.

The Fall of Revatī Nakṣatra

The Sorrow of Ṛtavāc

There was once a famous and mahābhāga Ṛṣi named Ṛtavāc. For a long time, he had no sons. Eventually, a son was born to that mahātmā ṛṣi at the very end of the Revatī nakṣatra. Ṛtavāc performed all the required rituals for the boy, including the jātakarma and upanayana, following every rule with care. However, from the moment the child was born, things began to go wrong. The boy grew up completely devoid of good character. Ṛtavāc himself fell into a long and painful illness, and his wife was struck by terrible diseases, including leprosy. Grief and confusion filled the household.

Ṛtavāc began to wonder what could have gone so wrong. He had always been devoted to good vows. He had studied the Vedas properly, married according to dharma, and never once failed in any śrauta, smārta, or vaṣaṭkāra ritual from the time of his marriage onward. He had produced a son through the proper rites of garbhādhāna, not out of desire, but out of duty, to protect himself from the naraka named Put. Yet the boy grew up bringing nothing but sorrow.

Then something even worse happened. The extremely wicked son abducted the wife of another muni’s son, right before that person’s eyes. This act shattered whatever remained of Ṛtavāc’s hope. His heart heavy with grief, the ṛṣi reflected bitterly that it was far better to have no son at all than to have a wicked one. A bad son, he thought, causes constant pain to his mother and father, drags the ancestors down from svarga into lower worlds, brings no benefit to friends, and gives no satisfaction to the pitṛs. Such a son brings poverty to those close to him, joy to enemies, and untimely old age upon his parents. The birth of such a wicked-doer, Ṛtavāc concluded, was worthy only of condemnation.

The Counsel of Garga and the Curse

Burning with anguish, Ṛtavāc went to the maharṣi Garga and told him everything, asking whether this calamity was the result of some fault of his own. Garga listened carefully and then gave his answer. He told Ṛtavāc that neither he, nor his wife, nor anyone in his lineage had strayed from svadharma. The sole cause of the boy’s wicked nature was the time of his birth. Because the son had been born during the final portion of the Revatī nakṣatra, that inauspicious moment alone had shaped his character.

Upon hearing this, Ṛtavāc was overcome by anger. He declared that since the final time of Revatī had caused his only son to be born with such a terrible nature, the Revatī nakṣatra itself should fall from the sky. And as all people watched in wonder, it happened exactly so. The Revatī nakṣatra fell from its place in the heavens and landed upon the Kumuda mountains. The light of the fallen star illuminated the forests, caves, and streams in every direction. From that day onward, the Kumuda mountain became famously known as Raivataka, named after the fall of Revatī.

The Birth of the Maiden Revatī

Something extraordinary happened when the nakṣatra struck the mountain. From a lotus-filled lake, through the tejas of that fallen star, a maiden of extraordinary beauty was born. The muni Pramuca, who lived nearby, witnessed her emergence. Seeing that she had come into being from the light of Revatī, he gave her the name Revatī.

Pramuca took the infant maiden and raised her at his hermitage on that great mountain. As years passed, Revatī grew into a beautiful young woman. The muni then began to wonder who a suitable husband for her would be. He thought about it for a long time but could not find a groom worthy of her. Finally, he went to the sacred fire-hall in his home and asked Agni directly. The consumer of oblations answered him clearly. Agni declared that a king named Durgama, who was of great strength, great valor, spoke pleasant words, and was fond of dharma, would be Revatī’s husband.

The Arrival of King Durgama

King Durgama was born in the lineage of Priyavrata, the eldest son of Svāyambhuva Manu. He was the son of King Vikramaśīla and a queen named Kālindī. One day, while hunting, Durgama came upon the hermitage of Pramuca. Not finding the ṛṣi present, the king saw the slender maiden standing there and, without thinking deeply, addressed her as “Beloved” and asked where the Bhagavān, the best of munis, had gone, saying he wished to prostrate before him.

Pramuca, who had gone to the fire-hall, heard the king’s words and his use of the word “Beloved.” He came out at once and saw before him the mahātmā King Durgama, bearing royal marks and bowing with humility. The muni immediately instructed his disciple Gautama to bring arghya for the king. He explained that this visitor was worthy of arghya for two reasons. First, he was a king who had come to the hermitage after a long time. Second, and more importantly, he was the son-in-law, the very groom Agni had foretold.

Durgama was puzzled by being called a son-in-law but said nothing and accepted the arghya in silence. The muni then asked the king about his welfare, inquiring after his household, treasury, army, friends, servants, and ministers. Pramuca also noted that the king’s wife was staying safely at the hermitage, so there was no need to ask about her separately, though he did ask whether the other women in the king’s city were well.

The King’s Confusion and the Ṛṣi’s Explanation

Durgama responded that, by the grace of the muni, he had no lack of welfare. But he was deeply curious. He did not understand who his wife at the hermitage could be. He told the ṛṣi that he knew his wives well: Subhadrā the daughter of Śānta, the daughter of Kāverī, Vibhā the daughter of Surāṣṭra, Sujātā, Kadambā, Varūthajā, Vipāṭhā, and Nandinī. All of them lived in his palace. He had no knowledge of a wife named Revatī.

The muni reminded the king that just moments ago he had addressed the excellent-complexioned maiden as “Beloved.” Had he forgotten that she was his praiseworthy wife? Durgama admitted he had spoken that word, but insisted there had been no wicked intent behind it. He asked the muni not to be angry. Pramuca assured the king that he believed him, that his intent had not been defiled. However, the muni explained, Durgama had spoken that word prompted by Agni himself. Pramuca had asked the consumer of oblations who should be Revatī’s husband, and Agni had declared that Durgama alone was the groom. Therefore, the muni urged the king to accept the maiden he had already addressed as “Beloved,” without further deliberation.

The Rise of Revatī Nakṣatra

The Maiden’s Wish and the Restoration of the Nakṣatra

When the king remained silent, Pramuca began preparing the marriage rituals. But Revatī herself, with her face bowed in humility, made a brief and earnest request to her father. She asked that if he truly had affection for her, he should perform her marriage only during the Revatī nakṣatra.

Pramuca told her that the Revatī nakṣatra was no longer situated in conjunction with the moon. All the other nakṣatras were excellent for her marriage. But Revatī was firm. She said that any time lacking the Revatī nakṣatra was fruitless in her case, and asked how the marriage of a maiden like her could take place at a fruitless time.

Pramuca explained what had happened. The famous ascetic Ṛtavāc, in his anger, had cursed the Revatī nakṣatra and caused it to fall from the sky. The muni had already made a promise to King Durgama to give him this intoxicating-eyed maiden as his wife. But if she would not agree to marry at this time, a great difficulty had arisen.

Revatī then challenged her father with boldness and affection. She asked what kind of tapas Ṛtavāc had performed that her own father had not. Was she the daughter of a wretched brāhmaṇa? Pramuca, moved by her words, assured her that she was not the daughter of a base brāhmaṇa or an ordinary ascetic. She was the daughter of an ṛṣi capable of creating other devas. The maiden pressed further: if her father possessed such power, why could he not restore the nakṣatra to its place in the sky and perform her marriage under it?

Pramuca agreed. He told his daughter to be pleased and at peace. By the power of his tapas, the mahāmuni Pramuca restored the Revatī nakṣatra to the path of the moon, placing it back in conjunction as it had been before.

The Marriage and the Boon

With the nakṣatra restored, Pramuca performed the marriage of his daughter Revatī to King Durgama through the proper yoga of mantras, following all the rules. Extremely pleased in his heart, the muni then turned to his new son-in-law and asked what he wished to receive as a marriage gift. He assured the king that through the power of his unimpeded tapas, he could grant even the most unattainable thing.

King Durgama, who had been born in the lineage of Svāyambhuva Manu, made a single prayer. He asked that by the grace of the muni, he might have a son who would become the lord of a manvantara. Pramuca granted this wish without hesitation. He declared that the king’s desire would be fulfilled, that his son would become a Manu, enjoy the entire earth, and be a knower of dharma.

The Birth of Raivata Manu

King Durgama returned to his capital with his wife Revatī. In time, from the womb of Revatī, a son was born who came to be known as Raivata Manu. He was undefeated by those who knew dharmas, an expert in the meanings of all śāstras, and a master of Vedic vidyā as well as the śāstra of wealth.

The Reign of Raivata Manu

The Deva Gaṇās of the Raivata Manvantara

During the manvantara of Raivata Manu, there were four prominent groups of devas: the Sumedhās, the Bhūtapatis, the Vaikuṇṭhas, and the Amitābhas. Each of these groups contained fourteen devas. Over all four groups ruled the Indra named Vibhu, who was characterized by a hundred yajñas.

The Indra and Saptarṣis of the Raivata Manvantara

The saptarṣis of Raivata Manu’s manvantara were

1. Hiraṇyaloman,
2. Vedaśrī,
3. Ūrdhvabāhu,
4. Vedabāhu,
5. Sudhāman,
6. Parjanya the mahāmuni, and the
7. Vasiṣṭha, who had crossed to the other side of the Vedas and Vedāṅgas.

The Lineage of the Raivata Manu

The sons of Raivata Manu included the heroic Balabandhu, Suyaṣṭavya, Satyaka, and others.

Source: Mārkaṇḍeya Purāṇa, Chapter 72