28     - Kashthila’s story (Contd.)

Kashthila said:

1. On seeing the Rakshasa, comparable to the black annihilator Yama, rushing at them, the Ogress became afraid and spoke thus to my husband.

2. “Hurl this Shakti that is as refulgent as fire and bedecked in gold. May this husband of mine die and become the beloved of Digambara’s enemy (i.e. Yama).

3. At her instance, my husband assumed great manliness and hurled the massive Shakti at the chest of the Rakshasa.

4-5. The Shakti that blazed brilliantly like fire and illuminated the ten quarters, the point of which was sharp and emitted divine rays and was jingling with hundreds of tinkling bells fitted into it, the body of which was smeared with red sandal paste, and was beautified with (the covering) of red cloth. It went off from the hands of the Brahmana, pierced into the heart of the Rakshasa.

6-7. After reducing the Rakshasa to ashes, it went up into the sky. After felling (killing) her husband through the hands of the Brahmana, the ogress considered herself as having achieved her goal. Hairs stood on end due to her delight. The delighted ogress then spoke to the splendid-eyed Brahma.

8. “O my lover, come on, Enter freely my beautiful cave. Enjoy all the great pleasures, divine as well as human, in my company.”

9. “So be it” said my husband who was extremely delighted. Then she took my husband and entered her cave joyfully.

10. Without caring to look at the ashes to which her husband’s body had been reduced, she clasped my husband with her protruding breasts.

11-12. She pointed out to him that maiden of slender body who was lying down on the bed. - “O excellent Brahma, this lady of black side-glances, with lips red like the Bimba fruit and of gold-like lustrous complexion had been brought (by my husband) to make her his wife, from Varanasi, the city whose limits are not transgressed by all sins.

13. That city is called Shakti Kshetra (the sacred place of Divine Power) and is holy and destructive of sins. It is the abode of Tripurari (God Shiva) and it extends to five Gavyutis (i.e. fifteen Kilometres).

14. Men who die therein are never reborn into any womb. Kindly take this lady of bright eyes to her father’s house.

15. These jewels, beds and seats are at your disposal. If you wish you can sell all these things including myself.

16. O Brahmana, for your sake the terrible Rakshasa was slain by me who am enamoured of your comely features. He has been sent to the abode of Yama.

17. Hence, O Lord, have confidence in me. O large­eyed one, I am your devotee. I can assume any form I like. ‘Enjoy me.’

18. O lady of beautiful eyes, on hearing these words of the love-lorn ogress, my husband spoke these words to the Rakshasi in the presence of that virgin.

19. As he was guarded and suspicious he spoke sweet words-

“O blessed lady, (it is mentioned) in the treatises on polity and ethics that women should not be trusted.

20-21. How will she not injure me, she who kills her husband ever since her girlhood days? Considering another man more handsome, this lascivious woman (may cause my death). O fair-faced lady, still I continue to believe in you.

22. O beautiful woman, I have sought refuge in you, kill me, if you please, to-day or tomorrow or after a fortnight or a month or a year.

23-24. This must be done by you only thus (as though) I have not helped you today (?) For the sake of vengeance help in return?) the soul must be offered by you. (You must give yourself up). Since you unhesitatingly killed your husband for my sake, O lady of good eyes, I do not say anything more.”

25. On hearing the words of my husband, she spoke thus: “O Brahmana, killing someone who has trusted in one is on a par with the slaughter of a Brahmana.

26. If, on account of this, you consider me a cruel Rakshasi, the destroyer of her husband (my reply is) I hate my husband. How will I kill one who confides in me and believes in me?

27. The way of Dharma (virtue and piety) is very subtle. It cannot be understood by any means, by anyone anywhere, whether Daitya or Rakshasa or others. But some men are clever in thinking about the subtleties of Dharma.

28. (Those who know Dharma) attain Naishkarmya (freedom from the Karmans i.e. Moksha) through their perishable physical body. This is heard in the Puranas. Same thing is being mentioned here.

29. It is through the favourable nature of Dharma that Vishnu the powerful God could assume ten incarnations. But in them much misery was experienced by him.¹

30.Where is Rama, the abode of Shri, who for the sake of Sita, accompanied by Lakshmana lamented in the course of the events and they were bound by the serpentine nooses?

31. Where is Vasudeva’s son, the lord of Devas, of the form of perfect knowledge? And where is the fully worldly man who sheds tears saying “O what a pity?” who makes signs and gestures with his eyes and who acts as servant unto Partha (i.e. Arjuna), Ugrasena and others? (What a lot of difference there is!)

O Brahmana, the activities of the Lord are beyond human scrutiny¹ though he abides by the favourable Dharma. Vyasa² the son of Parashara, is himself the classifier of the Vedas. He was a man of truthful vision. His very form is worthy of being worshipped. (But) he was born of the semen virile of one who destroyed the virginity (or a woman). Hence h is called a Kanina (son of an unmarried girl). Moreover, he had sexual intercourse with the wives of his younger brothers.²

1.    VV. 29-47 give instances of adharma, passed on as Dharma. The Rakshasi describes the power of fate over all beings.

This refers        to the        births of   Dhrutarashtra and Pandu from the queens of Vichitravirya, the son or Satyavati and Shantanu. To have a heir to the Throne, Satyavati requested Vyasa who was born of her from Parashara, to have sons from the queens of his younger brother Vichitravirya. (Mbh-Adi). 104 and 105).

 33. Shantanu was a Parivettru (one who had married before his elder brother Devapi). He was the second husband of a lady (Satyavati who married twice). At first he was the husband of the heavenly river. His son was the veritable Vasu (Bhishma), the unmarried elder brother (whose younger brother Vichitra-Virya was married before him); he attained death due to the arguments of a woman (Amba) who became Shikhandin in the next birth.

34. The Pandavas were born of adultery (as each was. born from a different person other than their legal father Pandu. Thus they were actually bastards. All of them cohabited with the same woman, viz. Draupadi. Still their glorification is considered holy and sacred. It is destructive of sins.

35-37. Vishnu whom people meditate upon and truly remember, who is called Yogamurti (Embodiment of Yoga) and who is eternal, was enamoured of courtesans. Shrinrusimha who advised Prahlada and others and who destroyed Asuras is. considered as the deity and Lord of the Devas (Defective). He is the destroyer of even the impression of worldly existence, he is the deity and Lord of the Devas. He was the destroyer of Hiranyaksha a (Hiranyakashipu?) but he stayed in his abode (?)

38. The son of Jamadagni (Parashurama) had realised his soul himself. He had destroyed his sins by means of his austerities. He was Lord himself. But he was the perpetrator of such deeds as massacres of Kshattriyas and killing of children in the womb.

39. He himself was a leading Yogin. He was a Brahmana engaged in educating people, but acting within the purview of Dharma, he became one who brought agony into the world.

40. Narada was a Narada (destroyer of groups of men )¹ again and again. Narada was devoted to Narayana. Nara means one who is   a benefactor of men and   also one who is immortal.

1. These different connotations of Narada are peculiar.

41.    Gautama was Gotama (most timid   like a cow). O Brahmana, he was devoted to the activities of a cowherd. He had written a treatise (i.e. Nyaya sutra) the topics of which are beyond the pale of the Vedas; (but he is called) one who helps the Vedas.

42-44a Vasishtha and even Agastya, who were born of Urvashi, are considered to be masters. By Vasishtha a sacred treatise of excellent nature named Vasisthasmruti had been composed for helping the whole world. In that work the Puranas and the Vedas are considered to be equal. He was himself the preceptor of Shri Rama who was none other than the Almighty (Vishnu). Why was he cursed by Gadhija (Vishvamitra)?¹ Why was he born in the womb of a lower animal?²

1. When Vasishtha learnt how Vishvamitra persecuted his patron-disciple Harishchandra, he cursed Vishvamitra to be a stork. In retaliation Vishvamitra cursed him to be a kingfisher. (DB. VI. 13. 34-47).

2. This refers to Agastya’s employment as a bearer of the palanquin of Nahusha while he was in the position of Indra. Agastya however cursed Nahusha who was then transformed into a serpent.

Mbh. Udyoga ch.17; Shanti342-51.

44b-45a The powerful Agastya had overpowered the Vindhya mountain, the demon Vatapi and also the ocean. How is he the receiver of hire money (?) ² He served in the way that is difficult for others to do.

45b-46a. The creator is worthy of being worshipped by the sun etc. and is the honourable grandsire of the world. How did he become enamoured of a lady of fascinating beauty and give up his body?

46b-47a. God Shiva, the bestower of auspicious things, is the lord or Prakruti. He is greater than the greatest. How did he carnally approach the wives of the Deva? How does he pursue inauspicious activities in the cremation ground?

47b-48. Hence, O Brahmana, it is the prescribed rule that good conduct must be pursued duly. He who is the foremost among the knowers of things shall not abandon good conduct by having the egotist feeling, (then) he will obtain the highest peace conducive to virtue here and hereafter.

49. Dharma is remembered as conducive to Apavarga (salvation). Wealth is the only thing through which Dharma can be achieved. That Dharma I have achieved in the form of wealth that is the greatest of all.

50-51. O Brahmana, listen. In this connection, I shall recount to you the subtle way of Dharma. Abducting a girl, my husband was coming this way. He saw you were involved because you were brought there by your Karman. That was not his fault. He was asked by me- “Why was this girl brought?”

52-53. Then a lie was uttered by him that it was for his food. On hearing that, the girl in bondage told me everything pointing out his desire. Those who say that in wedded life the wife is a hindrance to salvation, cannot be understood as knowers of reality. Since the wife is not an obstacle.

55. Only she is the real wife who is able to uplift a husband falling into the hell. Any other woman is like a twining creeper of Karman, the bestower of worldly bondage.

55. What is sinful in this you hear from me, O my bridegroom who have come to me by yourself. Even if the vital breaths come to the throat, falsehood should not be uttered.

56. One must always be truthful. Dharma is directly based on Truth. God Brahma is based on Truth. All good men abide by Truth.

57. The entire universe is established in the Truth, the universe consisting of the mobile and the immobile beings is always based on Truth. The words “One shall always speak the Truth¹ are proclaimed in the Vedantas.

1.      In various Upanishads such commandments are found e.g. Taittiriya I. 11.1, Kaushitaki 1.6

58. The Truth is of the form of Brahman. We call Brahman by the word always auspicious. It is the bestower of everything that in auspicious.

59. Untruth is the bestower of self-destruction         though     immediately it may  breed the         confidence of    belief. But Truth should not be spoken to women. Listen to the reason   thereof.

60. In such directives as “Do not reveal to the woman (the extent of) the treasury”, it prevents future faults. That is said to be the cause of Dharma which reveals the subtlety of Dharma.

61. That is called wedded life where the witnesses of marriage had been Kušha grass, Brähmanas, water, fire, Vedas, Earth, time, space and Devas.

62. The rite of acceptance is laid down in the celebration of marriage. If the woman and the man are consecrated by Bràhmanas, they are regarded as the teacher and the disciple.

63. Hence, the bride and the bridegroom are mutually related as teachers and disciples. No difference at all, even to the minutest extent, should be understood by a discriminating man as existing between these two.

64. The importance of women and employees is in accordance with the difference in rites. If there is the defect of contrariety (in relations etc.) anywhere, the cause of it is fate alone.

65-66. The entire universe consisting of gods, Asuras, and human beings is subservient to Fate. Fate is the accumulation of impressions of Karmas in the previous births. He who enjoys and experiences whatever comes to his lot, whether auspicious or inauspicious and behaves spontaneously with both, is called a quiescent person by the learned knowledgeable men.

67. A quiet person whose activity is based on the Truth enables the world to cross mundane existence. It is by knowing such and other details that my husband was prevented from falling into hell.

60. He was sanctified by me by preventing him from committing the sin of violating virginity. That is the help rendered by me. He has now attained the goal of the virtuous and lucky men after having been struck down by you.

69. My husband was helped by me who know the subtlety of Dharma. O excellent Brähmana, I have acquired merit (Dharma) in saving your life.

70-71 a. What has been achieved by that Dharma Know it properly from me. I who am born in the species of an ogress, I who have been the wife of a Räkshasa, have now become a Brãhmana woman who can assume any form, the reason being Dharma.

71b-72. Dharma is the wish-yielding cow (Kämadhenu). Satisfaction is the heavenly Nandana park. Vidyä is the cause of salvation and Trushna (insatiable thirst) is the river Vaitaranï. My husband who was about to fall into Vaitarani has been redeemed by me.

73. O Brähmana, I have helped this fair-faced girl also because she has been placed near a person who is the highest of all castes. She will be your wife in her father’s house.

74-75. I will be guarding her and you for ever enlightening you with Dharma. Before my contact you had a wife, O Brähmana, who will be born as a being in lower animal species. Later on, as a result of my blessings, she will be released.

76. O Brähmana, in my previous birth I was the most beautiful woman in the world well-known as Kandali. I was the daughter of the sage Aurva.

77 By the power of penance I was born as one of a twin. My brother born along with me, was suppressed by Aurva himself for the cause of Dharma.

78-79. I was educated and given in marriage to Durväsas. O leading Brâhmana, it was a result of my previous Karman that I attained him as my husband. I quarrelled with my husband. Hence, I was cursed by him and reduced to ashes. As a little of my sins remained, I was born as.

80. In that birth this brilliant leader of demons Gobhila was attained by me as my husband but he has been struck down by you.

81. O excellent Brähmana, in his youth he had incurred a curse “Your death will be initiated by your wife on account of a certain princess.”

82. As a result of my previous Karman, I have been bereft of the nature of an ogress. Being powerful on account of the auspicious actions, I become your helpmate.

83. At the outset my husband abducted a virgin and I had been made miserable by him. Hence, O Brähmana, he has been killed by me.

84. O lover, since you put trust in me with all your heart and soul in every respect I shall protect you in every respect.

85. This is my binding by oath with five elements as my witness and uttered in the presence of the all-pervading person. It is the truth.

86. O excellent you will not alter this agreement in any respect. O bestower of honour, you must abide by me in all activities.”

87. On hearing the words uttered by the ogress, the noble Brähmana carried out all instructions and she did accordingly.

88-89. Thereafter, the demoness gathered together all wealth from the cave. She assumed the form of a she-elephant and kept my husband on her back along with Ratnävali, the large-eyed girl. Joyously she went through the path of firmament, O lady of good eyes, towards Käšhî.