Nahusha

Nahusha was a righteous king of the Soma-vaṃśa, the lunar dynasty. He was the father of Yayāti and an ancestor of the Kuru kings. When Indra hid away, afraid of brahmahatyā-dosha (the fault of killing a brāhmaṇa), Nahusha was made Indra for a time. Power turned his mind, and he fell. The Purāṇas and the Mahābhārata each tell part of the story.

Who he was

Nahusha belonged to the great lunar dynasty, whose line runs through Purūravas, Āyus, Nahusha and Yayāti. He was a righteous and strong king, with the power of tapas (austerity) and just rule. He was a great king of the Candra line before Yayāti. He is counted among the most powerful kings of that line. From the long line of kings that followed came the Kauravas and Pāṇḍavas. (Brahma Vaivarta Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 47; Mahābhārata, Ādi Parva, Sambhava Parva)

His sons

The Ādi Parva (Sambhava Parva) gives Nahusha six sons: Yati, Yayāti, Saṃyāti, Āyati, Niyati and Kṛti. Yati gave up the throne.

The Brahmāṇḍa Mahā Purāṇa (Madhyama Bhāga, Chapter 68) begins its Yayāti-carita with Nahusha’s line and his six sons. It names them Yati, Yayāti, Saṃyāti, Āyati, Viyati and Kṛti. Yati was the eldest. He gave up the throne because he knew that kingship blocks the path of ātmajñāna (knowledge of the self). That left Yayāti as king. All the great events of the Yayāti-carita follow from this: his marriages to Devayānī and Śarmishṭhā, the curse of Śukrācārya, the exchange of youth with Pūru, and the final vairāgya (turning away from the world).

The Bhāgavata Mahā Purāṇa also gives six sons and names the fifth as Niyati instead of Viyati. The Kūrma Mahā Purāṇa gives five sons.

Made Indra for a time

Brahma Vaivarta Purāṇa

Indra did brahmahatyā twice. First he killed Viśvarūpa and then Vṛtrāsura. The fault of brahmahatyā then chased him as a fearful being. He could not bear it, so he fled and hid in a lotus stem in Lake Mānasa (Mānasarovara), living there in a small, hidden form.

The devas had no king. Svargaloka, the order of the world and the safety of the three worlds all needed a working devarāja (king of the devas). After talking it over, the devas chose Nahusha, who was then ruling righteously as a king on earth, to be Indra for a time. He was brought to Svargaloka and set on Indra’s throne. He was given the power, the title and all the rights of Indra’s place. (Brahma Vaivarta Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 47)

Bhāgavata Mahā Purāṇa

After Indra killed Vṛtrāsura, the brahmahatyā-dosha overcame him. He hid from it in the lotus stalk in Lake Mānasa. There he lived in a fine, drawn-in form and meditated on Bhagavān Vishṇu from inside the lotus stalk. He was practising bhajana (devotion) in great hardship.

Śacī Devī could not bear her husband’s absence and asked Bṛhaspati for advice. Bṛhaspati had the devas invite Nahusha to be Indra for a time. He also arranged for Śacī to reach Indra at Lake Mānasa with the help of Muktāvalī, the devī of night. Through Śacī’s efforts Indra was called back and cleansed by prāyaścitta (atonement) with the help of the ṛshis on the river Sarasvatī. Nahusha was removed from Indra’s place. The Bhāgavatam says Nahusha fell because of his pride toward the ṛshis, especially his demand that they carry his palanquin, and because of the curse of Agastya. (Bhāgavata Mahā Purāṇa, 6th Skanda, Chapter 13)

Skanda Mahā Purāṇa, Kedāra Khaṇḍa

After Indra fled from brahmahatyā following the killing of Vṛtra, he hid in the threads of a lotus deep in Lake Mānasa. Without him Svarga fell into disorder. The devas and ṛshis talked it over and made Nahusha the Indra in charge. The Kedāra Khaṇḍa names him as a righteous king of the solar line, famed for his dharma, tapas and generosity.

He did his duties well for a time. But the power of Indra’s seat, which he had not earned, began to spoil him. He grew proud (ahaṃkāra) and turned his desire to Śacī Devī, the queen of Indra. Śacī took Bṛhaspati’s advice and made a plan. She would think about his suit only if he came carried in a palanquin borne by the saptarshis themselves. She reckoned that asking such service of the seven great ṛshis would bring him to ruin. (Skanda Mahā Purāṇa, Māheśvara Khaṇḍa, Kedāra Khaṇḍa, Chapter 15)

Mahābhārata, Udyoga Parva

The Udyoga Parva (Chapters 13–18) tells the whole episode in the Indravijaya narrative. Indra’s brahmahatyā-pāpa comes from killing both Triśiras, the son of Tvashṭā, and then Vṛtrāsura, who was made from Tvashṭā’s yajña. Indra hides in Lake Mānasa. Nahusha is made Indra for a time. Nahusha desires Śacī. Bṛhaspati protects her and sends Upāśruti, the devī of night, to guide Śacī to Indra’s hiding place. (Mahābhārata, Udyoga Parva, Chapters 13–18)

Śacī Devī and Bṛhaspati in the Brahma Vaivarta Purāṇa

Nahusha was righteous at first, but he grew drunk on the divine power, and his judgement weakened. His pride grew. He wanted Śacī Devī, the queen of Indra, for himself.

Śacī Devī was horrified and refused him completely. She ran to Bṛhaspati, the teacher of the devas, for shelter. Bṛhaspati protected her and arranged for the trouble to be settled. The devas had made Nahusha Indra because he was righteous, and now they watched his righteousness melt away under the pull of power. (Brahma Vaivarta Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 47)

Indra’s return and Nahusha’s removal in the Brahma Vaivarta Purāṇa

Bṛhaspati had left Svargaloka after Indra’s earlier disrespect. He now saw that things had become dangerous, and he arranged for Indra to be called back from Mānasarovara. Indra came out of hiding and returned to Svargaloka.

When Indra came back, Nahusha’s time as Indra ended. He was taken from the post and went back to his own place.

This account focuses on Nahusha’s part in the episode of the breaking of Indra’s pride (garvabhaṅga). It says no more about Nahusha’s own end. Other Purāṇas tell of his further fall, when Agastya or another ṛshi cursed him to become a serpent.

The Brahma Vaivarta Purāṇa says that Indra himself was restored through Bhagavān Kṛshṇa’s teaching, Bṛhaspati’s guidance and the power of the Rādhā Kavaca. (Brahma Vaivarta Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 47)

The fall in the Kedāra Khaṇḍa

Nahusha, drunk with power, called the saptarshis to carry his palanquin. They had no choice but to obey. On the way Nahusha grew impatient with their slow pace. He kicked (or struck) the great ṛshi Agastya with his foot and said, “Sarpa! Sarpa!” (“Move! Move!”). He added a rude word to a blow against a great ṛshi, and that was the last wrong he did.

Agastya rose in anger and gave an instant śāpa (curse): “You said ‘sarpa’, so a sarpa you shall be! You made the saptarshis carry your palanquin and then struck me with your foot. Become a great serpent and fall from this seat of Indra!” Nahusha at once became a huge python (ajagara) and fell from Svarga to earth. He stayed a serpent until Yudhishṭhira answered his philosophical questions. That ended the curse and freed him. (Skanda Mahā Purāṇa, Māheśvara Khaṇḍa, Kedāra Khaṇḍa, Chapter 15; Mahābhārata, Vana Parva, Chapter 176)

The Mahābhārata Udyoga Parva account of the fall

The Udyoga Parva has all the main parts of the story. Nahusha demands the palanquin, the saptaṛshis carry it, and Nahusha in his impatience kicks Agastya on the head and cries “sarpa sarpa”. Agastya at once curses him: “sarpa bhava” (“become a serpent”). Nahusha falls and becomes a great serpent in the forest. In the end Yudhishṭhira’s wisdom frees him. (Mahābhārata, Udyoga Parva, Chapters 13–18)

The Devī Bhāgavata account: Śacī worships Devī Bhuvaneśvarī

The Devī Bhāgavata Mahā Purāṇa tells the Nahusha episode with the Devī at its centre. After Indra killed Vṛtrāsura and fled to Mānasa Sarovara to escape brahmahatyā, the devas made Nahusha Indra for a time. Nahusha was drunk on the power of the divine throne. He desired Śacī Devī and kept pressing her to take him as her husband.

Śacī was deeply distressed. She went to Bṛhaspati for guidance. Bṛhaspati told her:

“Worship Bhagavatī Śivā Devī. That divine mother will protect you from Nahusha. She can make Nahusha fall.”

Bṛhaspati gave Śacī the Devī-siddhi-mantra. She worshipped Devī Bhuvaneśvarī, also called Rājarājeśvarī (the queen of all queens), with devotion. She offered bilva leaves, flowers and other things for pūjā. She gave up all comfort, put on the dress of a tapasvinī (woman of austerity), and did Devī Bhuvaneśvarī’s daily pūjā with deep focus.

After some time Devī Rājarājeśvarī was pleased. She appeared before Śacī riding on her haṃsa (goose). She shone with the light of ten million suns and moons. Strings of pearls fell from her neck to her feet. She held the pāśa (noose), the aṅkuśa (goad), the vara (gesture of giving boons) and the abhaya (gesture of fearlessness). She had three bright eyes and wore divine ornaments. The Devī said:

“Ask what you wish. Your devotion has pleased me greatly. My darśana is not easily had. It comes only through the puṇya gathered over many births.”

Śacī bowed to the ground and prayed:

“May I see my unseen husband. May the fear of Nahusha be removed. May svargaloka be set right again.”

The Devī answered:

“Go with my messenger to Mānasa Sarovara. There is a form of mine called Viśvakāmā. There you will see your husband who is afraid and in hiding. Soon I shall cheat Nahusha with māyā and make him fall from svarga.”

The Devī’s messenger led Śacī to Mānasa Sarovara. She found Indra hiding in a lotus stalk, unseen by all, and met her husband in secret. Indra made a plan. He told Śacī to tell Nahusha that she would accept him when he came to her in a palanquin borne by great ṛshis. He knew such a demand would show Nahusha’s pride and bring on the anger of the ṛshis.

Śacī went back and told Nahusha this condition. He was held by the Devī’s māyā and blinded by desire, and he agreed at once. He called Agastya and other great ṛshis and made them carry his palanquin. He grew impatient with their pace and kept shouting “Sarpa! Sarpa!” (“Move! Move!”). At last, in his pride, he put his foot on Agastya’s head and struck him. Agastya, who had swallowed the ocean and eaten Vātāpi, blazed with fury and cursed Nahusha:

“You wicked one! You shall become a great serpent and suffer in the forest for many years. When Dharmarāja Yudhishṭhira answers all your questions, you shall win your freedom.”

Nahusha at once became a great serpent and fell from svarga to earth. Bṛhaspati then went to Mānasa Sarovara and told Indra that Nahusha had fallen. The devas heard this, came to the lake in joy and brought Indra back. Indra was set again on his throne with the proper abhisheka (sacred bathing). He enjoyed himself with Śacī in the pleasure-groves of Nandana Vana. (Devī Bhāgavata Mahā Purāṇa, Skanda 6, Chapters 7–9)

The curse by Bhṛgu in the Anuśāsana Parva

The Anuśāsana Parva (Chapters 99–100) tells the fall with Bhṛgu speaking the curse.

Here Nahusha’s decline begins with plain pride (ahaṅkāra): “I alone am now Devendra.” After that he neglected his daily rites, the agnikārya (fire rite), bali (offering) and dīpa-dāna (gift of lamps). Bhṛgu came to Agastya, angry that Nahusha was forcing the ṛshis to carry his palanquin. He explained that Nahusha had a boon, that anyone who came within his sight came under his power. Nahusha also had amṛta. Together these made it impossible for any ṛshi he could see to curse him directly. So Bhṛgu hid himself, unseen, in Agastya’s own matted hair (jaṭā) while it was Agastya’s turn to carry the palanquin.

Nahusha lost patience and struck Agastya’s head with his foot. Bhṛgu was hidden, and so Nahusha’s boon-powered sight could not see him. He cursed Nahusha at once to become a sarpa (serpent) and fall to earth. Nahusha begged to be freed. Bhṛgu granted that Yudhishṭhira, who would be born in a later generation of the same line, would one day free him. This is the same release told in the Ājagara Parva of the Vana Parva. Then Brahmā had Indra set again as devarāja. (Mahābhārata, Anuśāsana Parva, Chapters 99–100)

The python in the Kāmyaka forest

The Ājagara Parva (Vana Parva, Chapters 176–181) tells the meeting with the python Nahusha from the side of the Pāṇḍavas. In their forest exile the Pāṇḍavas were travelling through the Kāmyaka forest. Bhīmasena went ahead of the others, looking for game or food. A huge python of great size and strength suddenly seized him. It wound itself around Bhīma’s body and squeezed.

Bhīma was famous for his strength, which had overcome great warriors, rākshasas and yakshas. Yet he could not free himself. The python held him completely still. No effort of his great strength made any difference to the coils. This was no ordinary serpent. (Mahābhārata, Vana Parva, Chapter 176)

Yudhishṭhira’s questions and answers

When Bhīma did not come back, Yudhishṭhira went to look for him. He found his brother bound in the coils of the great python. Force had failed and would go on failing, so Yudhishṭhira talked with the python.

The python was Nahusha. He spoke like a being of great mind and former greatness. He would free Bhīma only on one condition: that Yudhishṭhira answer his questions on dharma.

Who is a brāhmaṇa. The python asked Yudhishṭhira to say who a brāhmaṇa is. Yudhishṭhira said that a brāhmaṇa is not known by birth (jāti) alone, but by conduct and qualities. These are satya (truth), dāna (giving), kshamā (forgiveness), śīla (good character), ahiṃsā (non-violence) and tapas. These qualities make up brāhmaṇatva (the state of a brāhmaṇa). Without them a person is less than a brāhmaṇa, whatever his birth. With them a person is a brāhmaṇa, whatever his birth.

The nature of Brahman. The talk then went deeper. Nahusha asked and Yudhishṭhira answered about the nature of Brahman, dharma and the final truth beneath all appearances.

Every answer Yudhishṭhira gave was right and complete. (Mahābhārata, Vana Parva, Chapters 178–181)

Freed and raised to svarga

Yudhishṭhira’s answers satisfied the old soul inside the python. The conditions of Agastya’s curse were met one by one. When the talk was done, Nahusha’s pride had been melted by being taught by the righteous king whom he had tried to test. The measure of his tapas in serpent form was also used up. The python form then fell away.

Nahusha stood in his own divine form, shining with the glory he once had. He thanked Yudhishṭhira deeply. He said that the meeting had been both a test and a release. Then he rose from the earth toward the higher worlds. Agastya’s curse was over. (Mahābhārata, Vana Parva, Chapter 181)

The oath at Prabhāsa

Before his own fall, Nahusha was in the great gathering of ṛshis and rājarshis at Prabhāsa when the lotus that Agastya had planted with ceremony was found stolen. To prove his innocence Nahusha swore a śapatha (oath) and put a curse on himself. He said that whoever had taken the lotus should be a householder posing as a wandering yati (renunciate), one who acts on whim while under a religious vow, and one who sells his learning for pay. Indra later admitted that he had taken the lotus, to test the dharma of the gathering. (Mahābhārata, Anuśāsana Parva, Chapter 94)

What the episode teaches

Nahusha’s story shows how even true virtue can be eaten up by pride when a person is set in a post of supreme power without enough humility. The pride of office is as dangerous as any other pride, and it leads to a breaking of dharma. Nahusha fell through pride toward the ṛshis. He was freed through humility, by accepting teaching from Yudhishṭhira, a righteous king.

Sources

• Brahma Vaivarta Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 47
• Bhāgavata Mahā Purāṇa, 6th Skanda, Chapter 13
• Brahmāṇḍa Mahā Purāṇa, Madhyama Bhāga, Chapter 68
• Kūrma Mahā Purāṇa (list of five sons)
• Skanda Mahā Purāṇa, Māheśvara Khaṇḍa, Kedāra Khaṇḍa, Chapter 15
• Devī Bhāgavata Mahā Purāṇa, Skanda 6, Chapters 7–9
• Mahābhārata, Ādi Parva, Sambhava Parva
• Mahābhārata, Udyoga Parva, Chapters 13–18
• Mahābhārata, Vana Parva, Chapters 176–181 (Ājagara Parva)
• Mahābhārata, Anuśāsana Parva, Chapter 94
• Mahābhārata, Anuśāsana Parva, Chapters 99–100