129 - Marutta's exploits

Canto cxxx in the Calcutta edition.

Marutta reigned as a universal monarch- Samvarta was his priest-Marutta was a great sacrificer, and a liberal benefactor to bráhmans-Some verses in his honour are quoted - But the Nagas troubled the rishis grievously, and his grandmother Virá sent him a message to administer justice and secure peace. 

Kraushtaki spoke:

1 Adorable sir, thou hasfully narrated all this to me, namely, Karandhama's exploits and what were Avíkshit's exploits.

2 I wish to hear of the exploits of the high-souled king Marutta,† 

Avíkshit's son; †† he is heard of because of his surpassing

3 feats as a universal monarch, of great parts, a warrior, a beloved king, high-minded, wise in righteousness and a doer of righteousness, a real protector of the earth. 

†He is famed-as a universal monarch (Maha-Bh., Asham-p. iv. 86-91 and Vishnu Pur, IV, i), and it said he gained his supreme sovereignty through his prosperity (riddhya; Sabha-p. xiv. 660). He was one of the sixteen greatest and most famous kings of antiquity (Drona-p.lv. 2170-88; Shánti-p. xxix. 910. 17). He is used to have offered a sacrifice to the bráhman rishi Ushiravija at the Jámbu-nada lake in the Northern region (Udyoga-p. OX. 3842-3), and was praised for his liberality in that he gave his daughter to Angiras (Shánti.p. CCXXXIV. 8602; Anushas-p. oxxxvii. 6260), but more probably to Angirasa, that is, Samvarta, see verse 11 note.

There were other less famous kings of the same name, as Marutta, son of Karandhama and fifth in descent from Yayáti's son Turvasu (Hari-V., xxxii 1829-1834; Vishnu Pur. IV. xvi); Marutta, fifth in descent from Shasha-vindu (Hari.V., xxxvi. 1972-75; Matsya Pur. xliv, 24; also Váya and other Puranas and probably Maha-Bh., Shánti.p. xxix. 981); and one or two more of the same or similar name. 

†† For Avikshitasya road Avikshitasya. Marutta's father is generally spoken of here as Avikshit and not as Avákshita. The Poona edition reads Avaikshatasya

Márkandeya spoke:

4 Receiving from his grandfather the kingdom with his father's consent, he protected it righteously, as a father protects

5 his own begotten sons. He sacrificed very many sacrifices appropriately, whereat most suitable fees were given away, as a king whose mind took pleasure* in the commands of his sacrificing 6 priest and family priest. His discus was unresisted in the seven continents; and his course uninterrupted† in the sky, in

7 the lower regions, in the waters and elsewhere. He gained riches thereby, being duly intent on his own rites, O bráhman, and sacrificed with great sacrifices to Indra and the

8 other gods; †† I just as these other castes also, unwearied each in 

its own business and possessing riches amassed thereby, performed

9 pious obligations and other rites. The earth while under high-souled Marutta's protection entered into rivalry with the dwellers in the dwellings of the thirty gods, § O best

10 of twice-born men. Not only were all kings of the earth surpassed by him, but even the king of the gods was surpassed by him as a sacrificer with declarations|| of a hundred sacrifices. ¶

* Or, “was subservient to "; ramya - vashyu (comment.).

† For chapy????? read????? na vicchhinna, as in the Poona edition 

†† The Vishnu Pur. says-he offered an unparalleled sacrifice, his utensils were of gold, Indra was intoxicated with his libations of soma, and the brahmans were enriched (IV. 1). So also Mahá-Bh., Ashvam.p. X. 275-92. 

§ It is said in the Maha-Bh., the earth brought forth fruit without ploughing and was garlanded with shaityas in his reign (Shánti.p. xxix. 910-17).

|| Suta-yajñábhisandhibhiḥ: tho Poona edition reads shata-yajño 'pi shanktah. 

¶ The Maha-Bh. says he overcame Indra in rivalry and so incurred Vrihaspati's opposition (Shánti.p. xxix. 910-14).

11      Now his sacrificing priest was Angiras' son Samvarta, ** who was Vrihaspati's brother, high-souled, a treasure-house of

**The Maha-Bh. says Angiras was Avíkshit's priest (Ashvam.p. iv. 80-85). Angiras had two sons, Vrihaspati and Samvarta, and there was rivalry between them, but Vrihaspati the elder got the pre-eminence and became Indra's purohitha. Marutta in rivalry overcame Indra, and Vrihaspati who desired Indra's good repulsed Marutta, and declined to be his family priest Marutta then by Nárada's advice went to Váránasi (Benaras) and secured Samvarta as his priest (Drona-p. lv. 2170-71; Shánti.p. xxix. 910-15; and Ashvam.p. iv. 86 to ix. 274). There was a great quarrel between Vrihasputi mod Samvarta in consequence (ibid., and Váyu Pur.). Tho Aitareya Brahmana says Samvarta inaugurated Marutta with the Mahabhisheku ceremony, the great inauguration ceremony of Indra (VIII. iv, 21). 

12 austerities. The golden mountain Yunjavat* is freqnented by the gods; he struck down its summit and carried it off† for

* For Yunjavat read Munjavat, as in the Poona edition. It is a mountain on the ridge of Himavat (Maha-Bh., Ashvam-p, viü. 180). It seems to have been also called Muñjávata, and the summit Muñja-prishtha. It was visited by Vasu-homs, king of Anga, and Ráma and Mandhátri (Shánti-p. cxxii. 4469-75). It was a sacred place of pilgrimage (Kurma Pur. II. xxxvii. 38). This may be meant by Mujavant in Atharva-Veda I. xxv. 2.8. There was another place of pilgrimage called Muñja-vata which was apparently in or near Kuru-kshetra (Maba-Bh., Vana-p. lxxxiii. 5092, and lxxxv. 8210). 

† For hritam the Poona edition reads krite,”he struck down its summit for that king's sake.”

13 that king. The whole of that king's†† territory, allotment§ and other property and palaces were made brilliant, all golden, by that priest at a sacrifice by means of austerities, O bráhman.

†† Yasya, i.e., Marutta's.

§Bhaga

14 And in this connexion, those who are interested in Marutta's exploits sing songs, while all rishis are carrying on their study without intermission, thus - 

15     “Equal to Marutta never lived a sacrificer on the face of the earth- at whose sacrifice his dwelling-house was cast and

16 also golden palaces as largesse, Indra was made intoxicated with soma and twice-born bráhmans with gifts, and Indra and other chiefs of the thirty gods became waiters to the bráhmans

17 At what king's sacrifice was everything of gold abandoned, as at Marutta'a sacrifice, by the twice-born brahmans,

18 whose houses were stocked with gems ? || And at his arcrifice what gold in the shape of palaces and other things was cast as largesse, that indeed the three other castes received; therefrom some of them gave similar gifts." ¶

|| For ratna-purna-grihe read ratna-purna-grihair, as in the Poona edition.

¶The Poona edition adds a verse here -The well-behaved folk, who had their thoughts satisfied by what was given away, also offered sacrifices there- with in varions places separately.”

 19 While thus he ruled the kingdom and protected his subjects well, a certain ascetic came, O best of munis, and said to him

20 – “Thy father's mother, seeing the community of ascetics overwhelmed with poison by the Nagas who are raging with frenzy, saith this to thee, O king: -

21     "Thy grandfather, after protecting the earth well, has departed to heaven, and I am able to practise austerities here,

22 dwelling in Aurva's* hermitage. I, being such, perceive disorganization while thou rulest the kingdom, such as was not† while thy grandfather and thy ancestors reigned, O

*Aurva was a famous rishi descended from Bhrigu. The Matsya Pur. says he was son of Bhrigu's son Apnuvana and was father of Jamadagni, and that he established the gotras of the Bhargavas (cxciv. 14-29). It is said king Sagara was brought up in his hermitage (Hari-V., xiii. 762-xiv. 795) and learnt from him the Vedas and the use of arms (Vishnu Pur. III. viii, and IV. iii). The Maha-Bh. says he was born when the Bhargavas were almost exterminated by the princes of Kartavirya's race after Kartayirya's death, because they did not restore at the demand of those princes the riches which they had amassed as Kartavirya's sacrificial priests; and it explains his name by saying he was born from his mother's thigh (Adi-p. clxxviii. 6802.15 and clxxix. 6827).  

† For tenabhud read te nabhud.

23 king. Assuredly thou art heedless or addicted to sensual enjoyments, or thy senses are uncontrolled, in that thou dost not know the wicked and the good because they, thine organs, are

24 blind because thou hast no spies. Now the Nagas, who have come up from Patala possessed with frenzy, have bitten seven sons of

25 munis, and have defiled the tanks, and have defiled the clarified butter offered in sacrifice with sweat, urine and ordure. Tribute has long been given to the Nagas, thus fully indicating

26 an offence. These munis are able to reduce the Nagas to ashes, but have no authority herein; thou indeed hast the

27 authority herein. Kings' sons have the happiness that comes of sensual enjoyments so long, O king, as the water of regal inauguration

28 is not poured on their head. But when kings they must think—'What friends are there?’ ‘Who is an enemy?' 'How great is my enemy's strength?’ ‘Who am I?’ ‘Who are in my minister's party?' Or, ' Who are my vassal kings?'

29 'Either such a one is ill-disposed, or he has been alienated by others; what is he like with regard to my adversaries also? 'Who is wholly a liege-man to me herein in the city or in the 

30 country?' He who puts his trust solely in deeds of righteousness is besotted. A king must take practical notice—' Who behaves quite properly?’ ‘Who must be punished?' ' Who must be protected?' Or, ' What men must be regarded* by 

*Upekshyas; or " must be disregarded." 

31 me, who have to consider† the person to be subdued,' the place and the time, with regard to my condition of alliance or disunion?’†† Further, a king should ward off unknown

† For avekshata read avekshatam? " Let a king consider, &c." 

†† For sanga-bheda-taya damya- the Poona edition reads mantra-bheda-bhayad atra, " who have to consider place and time in this matter by reason of fear lest my counsel should be divulged."

32 spies by other spies. A king should set spies upon all his ministers and other servants. In this and in other ways a king, whose mind is intent upon business, should constantly 

33 spend day and night, but not be engrossed with sensual enjoyments. The possession by kings of bodies is not for the sake 34 of sensual enjoyment, O king; it excites them to undertake trouble§ in the work of protecting the earth and their own righteousness. For a king who protects the earth and his own

§ Or " it is meant for undertaking great trouble." 

35 righteousness well, there is great trouble in this world and supreme undecaying happiness in heaven. Recognizing this

36 therefore, O king, discard sensual enjoyments and deign to undertake trouble in this world for the protection of the earth. The calamity, which originating from the Nagas has thus befallen

37 the rishis, while thou art reigning, O king, thou being blind because thou hast no spies dost not even know it. What need of saying more in this matter? Let punishment be inflicted

38 on him who is wicked; protect thou the well-behaved, O king; thou shalt gain the sixth part allowed thee as tribute by righteous law. By witholding protection thou shalt without doubt

39 fully acquire all the sin that is committed by wicked men through unruliness. Do what thou wishest!

“I have told thee all this that thy grandmother saith to thee. Act, when things are so, as please thee, O king.”