7 - The Glory of the Ganga (Contd.)

Narada enquired: 

1. O excellent sage! It behoves you to relate to me who this Sagara was, and which descendant of the family of Sagara, was freed from the state of being a Rakshasa (demon). Sanaka narrated: 

2. O prominent sage! Listen to the pre-eminent great ness of the Ganga, by mere contact with whose sacred waters, the whole dynasty of Sagara was sanctified, and attained the region of Vishnu, which is the excellent-most of all excellences in the world, O Brahmana! 

3. In the Solar race, there was born a king named Bahu¹, the son of king Vruka. Exclusively devoted to righteousness in duty, he enjoyed and ruled the whole earth righteously. 

1. Bahu alias Bähuka (1.7.3) 

A king of the solar race; The eighth descendant from Harishchandra. The Bh. P. and other Puranas do not attribute his loss of throne to his arrogance as in NP. (vide below WV 10-15). The Puranic account shows a struggle for supremacy over the Indo-Gangetic plain between the Ikshvakus of Ayodhya and the Yadus i.e., Haihayas from Mahishmati. In that hereditary feud, Bahu lost his throne and had to spend the rest of his life in exile—which he did in the vicinity of sage Aurva's hermitage.

4. The Brahmanas, the Kshatriyas, the Vaishyas, the Shudras and other living beings were established by him in their respective dharmas (duties). King Bahu was in the real sense of the term) the Lord of the subjects. (vishampati). 

5. In each of the seven continents² (of the earth), he performed seven horse-sacrifices. He propitiated to their heart’s content) the Brahmanas by means of cows, lands, gold, garments and such other gifts. 

2. (I.7.5). They are (1) Jambu (2) Plaksha, (3) Shalmali (4) Kusha (5) Krauncha (6) Shaka, (7) Pushkara.

6. As per advice given in the treatises on politics, he subdued and controlled the enemies, as he pleased. He considered himself as having achieved his ambition in life by removing the troubles and miseries of others. 

7. The people in his land always offered exquisite sandle-wood as gifts. All the people in his kingdom were bedecked in very costly (divine) ornaments, and they were happy, O Sage. 

8-9. The earth yielded rich food-grains without being ploughed. It was full of fruits and flowers. The king of the devas showered rain on the earth at the proper time, O excellent sage. In time of calamities, due to indulgence in unrighteousness, the subjects were protected as per dharma (duties of kingship). 

10. Once, great arrogance which is destructive of all riches and the cause of transgressions and failures, and which was accompanied by jealousy, took possession of that king. 

11. “I am the monarch, the powerful protector of all the worlds. I am the performer of great sacrifices. Who else is more worthy of being worshipped than I? 

12. I am affluent and clever. All enemies have been subdued by me. I am the knower of the principles (the real knowledge) of the Vedas, and of the ancillaries of Vedas (Vedangas), and an expert in the science and art of politics. 

13. I am invincible. Unchallengeable and unthwarted is my Lordship (Supremacy). Who else is superior to me in this world?” As arrogance increased in him, he became also jealous of others. 

14. (excellent sage! As sequel to jealousy, passion too crept into that king. When all these possess a man, he undoubtedly goes to ruin. 

15. Youth, affluence, power and authority as well as indiscretion-even one of these is sure to bring about mishaps and ruin. What then, when all these four operate collectively? ³

3. (I.7.15-30) This verse is found in other works like Hitopadesha, Panchatantra, etc. 

In ancient India, a number of wise-sayings in a verse form, on subjects like ethics and politics (niti), renunciation (vairagya), right conduct (Sada-chara) etc. were handed down by oral transmission. These were called gåthås and Subhashitas and were found in practically in the same verbal form in Sanskrit, Pali and Prakrits (with the necessary phonetic and other changes). This fund of common sense and wisdom is the legacy of all Indians.

16. O Brahmana! The jealousy that held sway over him was very great. It was antagonistic to all his worldly interests, was destructive of all his riches and even of his physical body. 

17. If wealth begins to over-influence a person whose mind is affected by envy, know that it is like the fire in combination with gusts of wind which consume husk. 

18. Neither here nor hereafter can there be any happiness to persons whose minds are affected by jealousy, whose conduct of life is full of hypocrisy, and who always use harsh words. 

19. To men of harsh speech whose minds are possessed of jealousy, even the beloved wife, the sons or other kith and kin are enemies. 

20. If anyone harbours in his mind any lustful desire on seeing another man’s wife that is nothing but an axe that brings about the destruction of all his riches. There is no doubt about this. 

21. O sage! If a man wishes to attempt to bring about the destruction of his own well-being that man of crooked intellect harbours malicious thoughts on seeing the good of others. 

22. O Brahmana! If a man feels inclined to incur the loss of friendship, progeny, house, landed property, riches, food grains, etc., and cattle and other animals, he may very well ‘indulge in jealousy all along. 

23. As his mind was possessed of jealousy and he became more impudent, the powerful kings of Haihaya⁴ and Tala-jangha⁵ families became his enemies. 

4. Haihayas (I.7.23). 

The dynasty founded by Haihaya, the great-grandson of Yadu: 

Yadu Sahasrajit-Shatajit-Haihaya. Kartavirya Arjuna or rather Sahasrarjuna about whom the Bh.P. 9.23.25 states: "Other rulers of the earth cannot reach the status of Kartavirya, in point of performance of sacrifices, munificent donations, asceticism, yogic powers, scholarship, victories, etc., In the traditional feud between Bhrugus who had family ties with Ikshvakus, the rivals of Haihayas and Haihayas, belonged to this dynasty. Sahasrarjuna was killed in a surprise attack by Parasurama. But after Parashurama’s retirement, Sahasrarjuna's grandson Talajangha-probably an epithet to indicate his long marches—reasserted his supremacy by inflicting a crushing defeat on Ikshvakus of Ayodhya, the supporters and relatives of Bhrugus (who had already left Western India and took refuge to the North), and King Bähuka or Bahu of Ayodhya spent his life in exile near the hermitage of Aurva, a sage of the Bhrugu clan.

5. Talajanghas (N.P.I. 7.23 & 31-32). 

Talajangha was the grandson of Sahasrarjuna who recovered the original position of his kingdom. The Talajanghas were comprised of five clans or groups of people: (1) Vitihotras, (2) Sharyatis (3) The Bhojas, (4) the Avantis and (5) the Tundikeras. He conquered his hereditary enemies, the Ikshvakus and drove out King Bahu in exile. Their dominion stretched from the gulf of Cambay (the Bhrugus vacated Western India before the Talajanghas) to the Gangetic doab. But King Sagara, son of the exiled King Bahu, consolidated his position, destroyed the Haihaya power completely and the glorious Mahishmati was soon forgotten (Bh.P.IX.23, 9.8.5B.7.A, Pargiter A I H T. PP.267-71).

24. If the Lord of Lakshmi is favourable to anyone, his fortune flourishes, but if he is adverse to him, his fortune dwindles down. 

25. O Narada! Sons, grand-sons, riches, food-grains, homestead, etc. favour one, only as long as the Lord of Lakshmi casts favourable side-glances mercifully. 

26. O prominent brahmana! Even the foolish, blind, deaf and stupid persons become heroic, praise-worthy and discriminating, if they are glanced at favourably by Madhava, the Consort of Lakshmi. 

27. There is no doubt that the good fortune of a person who is contaminated with jealousy, etc., dwindles down and that particularly hatred towards all living beings is generated in his mind. 

28. If a man hates continuously someone or the other, all his blessings and religious merits perish, O excellent sage. 

29. Vishnu becomes averse to him in whom jealousy goes on increasing. After this, that person’s wealth, stock of grains, lands and affluence are definitely destroyed. 

30. Egotism and arrogance destroy the power of discrimination, as a consequence of which, adversities befall living beings. One should, therefore, eschew egotism. 

31-32. He who becomes puffed with pride precipitates his ruin erelong. The king whose mind was possessed with jealousy put up a continuous terrible fight for the period of a month with his enemies, the Haihayas and the Talajanghas in which he was ultimately defeated. He then repaired to the forest. 

33. Although Bahu was dejected, he felt great pleasure on seeing a great lake. He was then accompanied by his pregnant wife. 

34. It was a great miracle that perceiving the nature or temperament of the king whose mind was possessed of jealousy, all the birds residing in the lake hid themselves.

35. While the birds were hastily entering their respective abodes, they exclaimed: “Alas! How painful it is! What a terrible form has come down here!” 

36. Accompanied by both of his wives, the king joyously entered the lake, drank its water that gave him abundant pleasure. He, thereafter, went and rested under a tree. 

37. While the king Bahu was proceeding to the forest, the subjects, though erstwhile protected by him, exclaimed “Fie! Fie”, after considering Bahu’s evil propensities. 

38. O Brahmana! A man endowed with good qualities, whoever he may be, is worthy of being praised by everyone. A person devoid of good qualities, is censured by men, though he may be possessed of all kind of riches. 

39. There is nothing comparable to ignominy in this world which is as painful as death. When Bahu went to the forest, the people of his kingdom felt much relief and pleasure, as though an inflammation of the eye had subsided. 

40. O excellent Brahmana! Censured on many occasions, Bahu remained in the forest like a dead man, with his fame in the world destroyed, and activities cut off. 

41. “There is no death like ignominy (ill-reputation); there is no enemy like anger; there is no sin like slandering and there is no intoxicating liquor like delusion. 

42. There is no ill fame like jealousy; there is no fire like passions; there is no snare like attachment; there is no poison like intimate contact sexual intercourse).” 

43. Being extremely dejected, Bahu lamented in this and many other ways. Due to mental agony as well as to old age, the limbs of his body became wasted and feeble. 

44. After the passage of a great deal of time, the king Bahu was overwhelmed with sickness, and he died in the vicinity of the hermitage of sage Aurva,⁶ O excellent sage! 

6. Aurva (I.7.44) 

A great sage, scientist-cum-statesman of the Bhrugu clan. He was the son of Chyavana and Arushi, the daughter of Manu. The Bhrugus were an affluent, militant community. Once the Haihaya King, Sahasrarjuna was in need of money and the Haihayas approached the Bhrugus who did pay the tax levied. But one of Haihayas being over-exacting, dug up the house of a Bhrugu and got enormous wealth. This led to the exploration compaign of all the houses of the Bhrugus who resisted and the Haihayas started the genocide of Bhrugus (if we are to believe Mbh. Adi.179.5.6, which is a Bhrugu recension). All women of the Bhrugu clan hid themselves in the caves of the Himalayas (Ibid 177.21). While fleeing, Arushi concealed her garbha in her thigh, but a Brahmana woman informer reported to Haihayas about Arushi's escape though pregnant, When Haihayas arrested her, the child came forth from his mother's thigh. Hence he was called Aurva--Thigh-born. The Kshattriya pursuers became blind by Aurva's lustre. They regained their eyesight when they begged pardon. But Mbh. Adi 177.1-6 shows that by the time the Haihayas reached Aurva and his mother, he must have been a grown-up boy, expert in Vedas and the accessories, as his being in the womb for 100 years and studying the Vedas in the embryonic stage is a puranic way of statement. It appears that Aurva was a scientist who was then developing a fire-missile capable of destroying the world (like the Hibomb of to-day) and the very terrific glare of the missile at that stage blinded the Haihayas. But he continued his researches and to quote the Mbh: "With a desire to avenge the massacre of Bhrugus, he decided upon a weapon of universal distruction" (Adi. 178. 10-11). Aurva's penance (his development of a fire-missile) sent a cold shudder through the spine of the world' and his ancestors (i.e., senior members of the Bhrugu clan). Like great thinkers of today protesting against the military use of atomic energy, they dissuaded him from the effort. “while I was in my mother's womb, I heard the wailing of my mother’s (Bhargava women). When Bhrugus right from 'wombs' were massacred, nobody came to help my mothers. Then why should I spare the Kshattriyas now?" growled Aurva (Mbh. Adi. 179-5-14). It appears that the senior Bhrugus anyhow dissuaded him from his resolve and the fire-weapon was thrown into the sea which as submarine fire still burns the sea water (and is called Vadavägni). Ibid. 179.21-2. 

It appears that Aurva's hermitage was near the kingdom of Ayodhya. The political support of Ikshvakus and the geographical distance between Ayodhya and Mahishmati enabled Aurva to carry on his researches undisturbed. 

Aurva seems to have a long life. He lived to see the destruction of the Haihayas by his great grandson (Aurva-Ruchika Jamadagni-Parasurama) Parasurama. 

When the grandson of Sahasrarjuna, Talajangha marched against King Bahu of Ayodhya--for it was really a struggle for supremacy in the Indo Gangetic plain between the kings of the Solar and Lunar Races (and the Bhrugus, partisans of Ikshvakus) when King Bahu was expelled, he took shelter with-Aurva. Why Talajanghas did not attack Aurva's hermitage and execute the King is a mystery. May be inefficient intelligence service, pre-occupation with the rebel population of Ayodhya who continued resistance under the leadership of Vasishtha, the communication difficulties with their distant capital Mahishmati to conduct a protracted war or possibly the deterrent of Aurva's secret missiles- it is anybody's guess. 

But the fact remains that Aurva could bring up Bahu's son Sagara in his hermitage, give him the necessary training and see to it that under Sagara's leadership, the freedom-struggle of Ayodhya resulted in the expulsion of Talajanghas. King Sagara, however, ruthlessly continued his struggle till the Talajangha power was wiped out of the Indo-Gangetic plain and crushed permanently- a feat which the much-glorified Parasurama could not achieve. But the Mbh. Anu. 153.11 a Bhrugu recension gives the credit solely to Aurva! 

(1) Mbh. Adi. and Anu. (as cited above)

(2) Bh.P. IX.8.8; IX.23.28. 

(3) Bmd. P. 2.3.48.1-25

45. His younger wife became very miserable. After lamenting for a long time, she thought of going with him (to the other world, by immolating herself in the fire), even though she was pregnant. 

46. Deeply grieving she brought the fuel herself and prepared the funeral pyre. After placing (Bahu’s body) on the pyre, she began to ascend the pyre herself. 

47. In the meantime, the intelligent sage Aurva, the receptacle of spiritual lustre, understood all this by means of his deep trance. 

48. With the vision of their perfect knowledge, the noble-souled prominent sages who are cognizant of whatever exists in the three units of time-the past, the future and the present- and who are devoid of jealousy, see everything. 

49. The most meritorious sage, Aurva, the store-house or treasure of brilliance accrued through penance, reached the place where the beloved wife of Bahu was standing. 

50. On seeing that she was about to ascend the funeral pyre, that leading sage spoke to her these words, based on dharma, O excellent sage!

Aurva said: 

51. “O chaste lady! O beloved wife of the excellent king! Please do not proceed ahead with this risky venture. An emperor, verily the slayer of enemies, stays within your womb. 

52. O blessed princess! The following (ladies) do not ascend a funeral pyre, viz. those with infant children (depending on them), pregnant women, those whose monthly course has not yet started, and women in the menses.⁷ 

7. (I.7.52) 

This verse is quoted by Parashara Madhava II.1.P.58 and Smruti-muktaphala I P. 162 (where it is ascribed to Aurva) as an authority prohibiting self-immolation (Sati) of women under these conditions. 

bala-samvardhanam tyktva balapatya na gacchati |

rajasvala sūtikä сha rakshed garbham cha garbhini ||

attributed to Brhaspati in Parashara Madhava. Smruti-Chandrika (on Vyavahara, p. 254) regards celibate life in widowhood as superior to the rewards of self-immolation to fire.

53. Means for expiation for Brahmana-slaughter and other sins have been mentioned by excellent men;⁸ but there is no expiation for an imposter, a person who slanders, and killing a child in embryonic stage. 

8. (1.7.53)

Although Brahma-hatya (murder of a Brahmana) is regarded as the most heinous sin (maha-patala) and the murderer was to meet death, the Bhavishya Purana states that Manu has given thirteen alternative expiatory rites for this sin: Quoted by Kullūka on Manu XI.72-82; Prayashchitta-Viveka, p. 63. Commenting on this, Govindananda in his com. Tattvårtha-Kaumudi has given the details of these 13 alternative expiations (prayashchittas).

54. O observer of good vows! There is no atonement for an atheist,⁹ an ungrateful fellow, a person indifferent to dharma and a treacherous fellow. 

9. (I.7.54) Nastika: 

This term includes not merely those who deny the existence of God, but those who do not accept the authority of the Vedas. It includes Jainas, Bauddhas, Pashupatas and such heretics. One should take bath along with the clothes if one is touched by them (Shat-trimshan-mata quoted in Prävashchitta-Prakarana P.110 and Smruti-Chandraka I.P.118). The contents of VV.54 & 55 are repeated again in Chs. 14, 15, etc.

55. Hence, O splendid lady! It does not behove you to commit this great sin. The misery that has befallen you shall subside completely.” 

56. Thus advised by the sage, the chaste lady believed in his blessings. Taking up the lotus-like feet of her husband (in her hands), she lamented very much and was extremely distressed. 

57. The sage Aurva who was an adept in the interpretation of scriptural texts, consoled her again, “O Princess do not cry. Later on, you will attain prosperity in due course. 

58. O extremely blessed lady! Please do not shed tears. The dead body should now be cremated by good men. Hence, controlling your grief, perform the rites befitting the occasion. 

59. The god of Death is impartially alike to all, be he a learned man or a fool, an indigent fellow or a person in affluent circumstances, a wicked person or a man of good behaviour. 

60-61. I consider it so in a city (?).¹⁰ Indigence is sur passed in this respect here. Whatever is the past, ancient act (karma), it is directed in this world. I consider that the fate alone is the cause of this, and men are simply conditioned thereby. 

10. (I^.7.60) 

Although the word nagare va occurs at the beginning of verse 60, it is better to take it with verse 59 and translate "Death overtakes one or in a city".

62. O lady of lotus face! All creatures have to succumb to the influence of the god of Death, whether one is even in the womb or in infancy or in youth or in old age. 

63. It is Lord Govinda who destroys or protects creatures that are conditioned by and are at the mercy of their own actions. Ignorant persons super-impose a false belief on the creatures that are but casual causes. 

64. Hence, O lady of pious observances, shed off your sorrow, and be happy. Perform the funeral rites of your husband. Try to be steady (in mind) through sensible discrimination and thought. 

65. This physical body (of ours) is surrounded by ten thousands of miseries and ailments. It is subject to much pain and torture. It has only a semblance of happiness, but is full of sufferings. It is fettered by the bonds of actions.” 

66. Consoling her thus, the highly intelligent sage made her perform all the funeral rites. That gentle lady controlled her grief, bowed down to that prominent sage and said to him. 

67. “What is surprising there that good men always wish for the benefits and well-being of others, as it is not for their own enjoyment that trees bear fruits on the earth. 

68. He who, realising the miseries of others, enlightens them through good advice, is the veritable Lord Vishnu, the main-stay of sattva guna, for he is ready to render service to others. 

69. He who feels miserable at the miseries and sorrows of others, and who feels delighted at the happiness of other people, is himself Hari, the Lord of the worlds, who has assumed a human form. 

70. Scriptures have been heard and learnt by good men only to relieve others of their misery. It is for the destruction of the misery of every individual: So say the pious men. 

71. Misery cannot affect anyone at a place where good men function. How can there be darkness when the sun shines?" 

72. Speaking these and similar words, that lady performed all the other (funeral) rites of her husband, on the bank of that lake, in accordance with the instructions of that sage. 

73. As the sage was standing by, the king appearing brilliant like the king of gods, rose out of the funeral pyre and ascended an excellent aerial car. After bowing down to Aurva, the leader of sages, he attained to the Supreme Abode. 

74. Persons whether defiled by great sins11 or by subsidiary types^11a of sins, do attain to the Supreme Region when graciously glanced at by great men. 

11. (I.7.74) Mahapatakas: Major i.e., very grievous sins. 

NP. I.15.22 b and 23a enumerates these. They are (1) murder of a Brahmana, (2) drinking of spirituous liquor, (3) stealing, (4) defiling the bed of one's preceptor (by enjoying his wife) and (5) association with any one of the above four sinners. That chapter details what actions amount to Brahmana-slaughter, etc. 

Mahapatakas should be distinguished from Ati-patakas; the former can be expiated by undergoing some severe penance, etc., but the latter is beyond redemption. In the list of Atipatakas, Vishnu Dharma Sutra 34.1 includes sexual intercourse with one's mother, daughter or daughter-in-law.

11A. (I.7.74) Upapatakas: Minor sins. 

The number of minor sins is large and varies from Smruti to Smruti and from time to time. Yajnavalkya enumerates fifty-one minor sins. The most important one of the minor sins is killing a cow and the expiation for all upa-patakas is the same, viz. that prescribed for killing a cow. It consists of Chandrayana, Paraka, Gosava (subsisting on cow's milk for one month). If minor sins are repeated, the man loses his caste and becomes fallen. (Vishvarupa on Yajnavalkya III.229-36).

75. If a highly meritorious person looks (favourably) at the dead body or its ashes or the column of smoke (going up from the funeral pyre), the dead man attains the highest goal, O excellent one. 

76. O Narada! After performing the funeral rites of her husband, she went to the hermitage of the sage and accompanied by her co-wife, she rendered service to him.