THE STORY OF AJÂMILA

SKANDHA VI. CHAP. 1-3.

RÂj Parikshit asked how men could avoid Naraka.

SUKA replied: — It is by PrÂyaschitta (expiation) that men can avoid Naraka. But it is not Vedic PrÂyaschitta, not fasting by ChÂndrÂyana and other Vratas. These Vedic performances cannot root out vicious tendencies, for the performer is seen again to indulge in vices. They do not purify the mind. They simply counteract the KÂrmic effect of the act for which PrÂyaschitta is performed. The real PrÂyaschitta is devotion to Vishnu.

AjÂmila was the son of a BrÂhmana. He was dutiful, virtuous, modest, truthful, and regular in the performance of Vedic injunctions. One day in obedience to his father he went into the forests and there collected fruits, flowers, sacrificial wood and Kusa — on returning he saw a Sudra in company with a slave-girl. He tried much to subdue his passions but did not succeed. He spent the whole of his patrimony to win the love of that girl. He gave up his own wife and kept company with that slave girl. He had by her several sons of whom the youngest was NÂrÂyana. AjÂmila lost all his good qualities in low company and he forgot his daily practices. To support the woman and her children, he had recourse to all sorts of vicious and unlawful acts. NÂrÂyana was the favorite among his sons. He caressed him always. At last his end approached. He thought even then of his youngest son who was playing at a distance. Three fierce-looking messengers of YÂma appeared, with ropes in hand. Terrified at the sight AjÂmila cried out "NÂrÂyana, NÂrÂyana." Instantly the Messengers of Vishnu appeared. At the time when the servants of YÂma were drawing out the Jiva from the heart of AjÂmila, the attendants of Vishnu stopped them with a strong voice. "But who are you" said they "to interfere with the just sway of YÂma." The bright attendants of Vishnu only smiled and asked: "What is Dharma? Does your lord YÂma hold the sceptre of punishment against all who perform Karma? Is there no distinction made?"

The astral messengers replied: — "The performance of Vedic Injunctions is Dharma and their disregard is Adharma. This AjÂmila in his earlier days duly respected the Vedas. But in company with the slave-girl, he lost his BrahmÂnism, disregarded the Vedas and did things which a BrÂhmana should not do. He justly comes for punishment to Yama."

The attendants of Vishnu expressed wonder at these words. "And you are servants of him, who is called the king of Dharma, and you do not know that there is something above the Vedas too. This AjÂmila consciously or unconsciously took the name of NÂrÂyana and that saved him from your clutches. It is in the nature of fire to consume fuel and so it is in the nature of Vishnu's name to destroy all sins. If one unconsciously takes some powerful medicine, does it not have effect? It matters not whether AjÂmila meant his youngest son or not but still he took the name of NÂrÂyana. So you must retire."

Wonder-struck the servants of YÂma left their hold over AjÂmila. They went away and complained to their Master. "There must be one law and one dispenser of that law. Otherwise some will be punished and others not. Why should there be this difference? We know Thee to be the sole dispenser of the Law for the vicious. But just now the attendants of Vishnu came and wrested from our hands a transgressor against the Vedas."

"True my sons", replied YÂma, "there is some one above me and it is Vishnu. His ways are mysterious.

"The whole Universe is in Him. His attendants always save His votaries. Only twelve of us know his Dharma, which is BhÂgavata and no one else. These twelve are BrahmÂ, Siva, Sanat KumÂra, NÂrada, Kapila, Manu, PrahlÂda, Janaka, Bhishma, Bali, Suka and myself."

AjÂmila heard the conversation between the messengers of YÂma and Vishnu. He became sorely penitent (the repentance is strongly described). He overcame his attachments, left the house and went to HaridvÂra. There he meditated on Vishnu with concentrated mind. The former attendants of Vishnu appeared once more and took him on a chariot to Vishnu Loka.

THE PROGENY OF DAKSHA.

SKANDHA VI. CHAP. 4-6.

[We left the line of UttÂnapÂda with Daksha, the son of the Prachetas brothers. We were told of his work of creation in the ChÂkshasha Manvantara. But we have to take up the line just now, to introduce the story of Visva RÛpa.]

Daksha first carried on the work of creation by MÂnasic reproduction. But he found this sort of reproduction was not adequate for the enlargement of creation. He went to a place near the Vindhyas and prayed hard to Vishnu. Vishnu became pleased with his prayers and advised him to marry Asikni, the daughter of PrajÂpati Panchajana. "Take her for your wife and have sexual intercourse with her. By sexual reproduction, you shall have a large progeny and that form of reproduction shall prevail among your sons too".

By Asikni, Daksha had at first 10 thousand sons called Haryasva. He asked them to take up the work of creation. They went westwards to where the river Sindhu falls into the ocean. They began to make Tapas there for their progeny. NÂrada appeared before them and dissuaded them from Pravritti MÂrga. He gave them instructions for obtaining Moksha and they followed the path of its attainment.

Daksha heard that his sons were killed by NÂrada and he became very sorry.

He again had one thousand sons names SubalÂsva. They also went out to the very same place and prayed to Vishnu for progeny. NÂrada again dissuaded them and they never returned to their father.

Daksha became restless in sorrow and thus cursed NÂrada on meeting him. "Thou shalt roam all over TrilokÎ and shalt find no resting place."

Daksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27 to the Moon, two each to BhÛta, Angirasa, and Krisasva and four to TÂrksha.

THE PROGENY OF DHARMA.

[The 8 Vasus are sub-manifestations of Brahm or the creative Purusha. They are energies that help creation in various ways. They find no place in the Hindu worship now. They are invoked only in marriage ceremonies when their appropriateness is evident. The Vedic gods can be analysed thus:--:

These are 31 gods. Then there are PrajÂpati and Indra, making the number 33. The Brihat Âranyaka says that the 33 Krores of Devas are only sub rays of these primary 33].

THE PROGENY OF BHUTA.

By SarÛpÂ: — Millions of Rudras and the chief Pretas.

THE PROGENY OF ANGIRASA.

1. By SvadhÂ: — Pitris (comet).

2. By SÂti: — The Veda known as Atharva-Angirasa.

THE PROGENY OF KRISASVA.

1. By Archis: — DhÛma ketu (comet).

2. By DhishanÂ: — Vedasiras, Devala, Vayuna and Manu.

THE PROGENY OF TARKSHA.

(1) By VinatÂ: — Garuda (the vehicle of Vishnu) and Aruna (the charioteer of the Sun.)

2. By Patangi: — Birds.

3. By YÂminÎ. — Moths and locusts.

4. By Kadru: — the serpents.

The Moon: The Moon married the 27 stars. But he is consumptive (i.e. he is consumed?). Therefore he has no progeny. (What is meant by the consumption of a planetary body like the Moon?)

THE PROGENY OF KASYAPA

1. By Timi: — Aquatic animals.

2. By SaramÂ: — Wild beasts, such as Tigers.

3. By Surabhi. — Cloven-footed animals.

4. By TÂmrÂ: — The Vultures.

5. By Muni: — The Apsarasas.

6. By Krodhavasa: — Serpents such as Danda Suka and others.

7. By IlÂ: — Plants.

8. By SuramÂ: — The RÂkshasas.

9. By AristhÂ: — The Gandharvas.

10. By KÂsthÂ: — Beasts other than cloven-hoofed.

11. By Danu: — 61 DÂnavas the chief of them being DvÎ MÛrdhÂ, SÂmbara, AristhÂ, HayagrÎva, VibhÂvasu, Ayomukha, Sanku Siras, SvarbhÂnu, Kapila, Putoma, Vrisha PravÂ, Eka-Chakra, Anutapana, DhÛmra-Kesa, Virupaksha, Vipra-chitti and Durjaya.

Namuchi married SuprabhÂ, the daughter of Svar-bhanu.

King YayÂti married SarmisthÂ, the daughter of Vrisha-parvan.

Vaisvanara was another son of Danu. He had four daughters. Upadanavi, Haya-siras, Puloma and Kalaka. Puloma and Kalaka had 60,000 valiant sons named Poulama and Kalakeya. Arjuna alone killed all of them in Svarga. Bipra Chitti had by his wife Sinhika 101 sons. The eldest of them is RÂhu. The other hundred are Ketus. They all became planets.

12. By Aditi: — The 12 Âdityas — Vivasvat, Aryaman, PÛshan, Tvastri, Savitri, Bhaga, DhÂtri, VidhÂtri, Varuna, Mitra, Indra, and Vishnu. Vivasvat had by his wife Sanjn two sons SrÂddhadeva Manu and YÂma (the death god), and one daughter the river YamunÂ. This Sanjn became also a mare and produced the twin Asvini KumÂras. He had also by Chaya two sons Sanaischara (Saturn) and SÂvarni Manu and one daughter TapatÎ. TapatÎ had for her husband Sanvarana. MÂtrik is the wife of Aryaman. He had by her sons called Charshani. (For Charshani vide SuprÂ.) The human race has been moulded after them by BrahmÂ. PÛshan is childless, and broken toothed. He partakes only of powdered food. This has been related in the story of Daksha. Rachan is the wife of Tvastri. She is the daughter of a Daitya. PrajÂpati Tvastri had by her one son VisvarÛpa. Though connected on the mother's side with the Asuras, VisvarÛpa was made a Purohita by the Devas, when Brihaspati (Jupiter) their former preceptor left them.

SKANDHA VI. CHAP. 18.

Savitri had, by his wife Prisni, three daughters, SÂvitri (GÂyatri), VyÂhriti (BhÛr, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and SÂman). His sons were Agnihotra, Pasu YÂga, Soma YÂga, ChaturmÂsya YÂga and the 5 Mah Yajnas.

Bhaga had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu and one daughter Âsis.

DhÂtri had, by his wife Kuhu, one son SÂyam (evening), by his wife SinivaÛ, Darsa (the new moon day), by his wife RÂkÂ, PrÂtar (morn) and by his wife Anumati, PÛrnamÂsa (full Moonday).

VidhÂtri had, by his wife KriyÂ, five Agnis called Purishya. Charshani is the wife of Varuna. Bhrigu incarnated as his son. It is said that the great Rishi VÂlmika is also Varuna's son. Mitra and Varuna once felt love for UrvasÎ. Agastya and Vasishtha were then born of that Apsaras.

Mitra had, by Revati, Utsarga, Arishta and Pippala.

Indra had, by PaulomÎ, Jayanta, Rishabha and Midhusha.

Vishnu, as son of Aditi, is known as the VÂmana incarnation. He had by his wife Kirti one son Brihat Sloka (great fame). His sons were Sambhoga and others.

13. By Diti: Hiranyakasipu, HiranyÂksha and the Maruts.

THE STORY OF VIVSVARÛPA.

SKANDHA VI. CHAP. 7-8.

Indra surrounded by the Devas, was seated on the throne of TrilokÎ. He felt the pride of his position. Brihaspati, the preceptor and guide of all Devas came, but Indra did not rise up to receive him. Thus insulted, Brihaspati left the place at once and abandoned the Devas. The Asuras took this opportunity to put down the Devas and carried on a severe struggle under the lead of Sukra. The Devas were worsted in the fight and they went to Brahm for redress. Brahm advised them to accept the guidance of VisvarÛpa, son of Tvastri. They gladly went to VisvarÛpa and he consented to be their preceptor. VisvarÛpa initiated Indra into the mysteries of NÂrÂyana Kabacha (an invocation to Vishnu which preserves one against all danger. The invocation must be read in the original, so no attempt has been made to render it into English). With the help of that Kabacha, Indra easily conquered the Asuras and firmly established once more the Kingdom of TrilokÎ.

VisvarÛpa had three mouths. With one he used to drink Soma, with another he used to drink wine and with the third he used to take his food. While performing Yajna, he openly gave oblations to the Devas, but secretly reserved some for his mother's relations the Asuras. Indra once found out this treachery. He became angry and cut off the three heads of VisvarÛpa. The Soma drinking head became ChÂtaka (the Swallow, supposed to live only on rain drops). The liquor imbibing head became Chataka (the Sparrow). The food eating head became Tittiri (the francoline partridge). The sin of killing a BrÂhmana attached to Indra. He divided it into equal parts and distributed them between earth, water, trees and woman. Earth accepted her part on receiving the boon that her cavities would be filled up by nature. But the sin manifests itself in the barren lands. The trees took their part in return for the boon that the wounds on their cuticle should naturally heal up of themselves. But the sin shows itself in the exudation. Water was persuaded by the boon that it could mix with any other substance. But the sin shows itself in bubbles and foam.

THE STORY OF VRITRU.

SKANDHA VI. CHAP. 9-13.

Tvastri became enraged at the death of his son. He gave offerings to Agni for the destruction of Indra. A huge and fearful Asura rose out of the sacrificial fire. The Devas threw their weapons at him, but he swallowed them all. Wonderstruck they prayed to Vishnu for help. Vishnu asked them to go to DadhÎchi and pray for his body and assured them that the weapon made of his bones by Visvakarm would cut off the head of Vritra. The Devas went to DadhÎchi and got his body. Visvakarm made the thunderbolt instrument (Vajra) out of his bones. Indra went with this instrument at the head of the Devas to fight with Vritra. The fight took place at the commencement of Treta Yuga in the first Yuga cycle of Vaivasvata Manvantara, on the banks of the NarmadÂ. After a severe fight, the chances shewed themselves favourable to the Devas. The Daitya and DÂnava chiefs began to shew their backs to the enemies. "What is this my companions?" exclaimed Vritra, "Is not death inevitable? And what death is more enviable than that with honor and glory? There are two modes of death, rare though they be, that are given the palm in all religious books — one is by control of the PrÂnas by means of Yoga and the other is by facing enemies foremost of all, in the battle field."

But the Asuras heeded him not. The Devas ran after them. "O ye cowards?" exclaimed Vritra, "What glory do you gain by running after those that fly away. Come and approach those that are in the field." So saying he attacked Indra. Indra in anger threw a large club at him. Vritra easily took it up with his left hand. He struck it with force on the head of AirÂvata, the elephant of Indra. The elephant receded 28 cubits and vomitted blood, The magnanimous Vritra seeing the distress of the animal did not strike it again. Indra softly touched the injured animal, trying to give it relief and he took respite for some time. Vritra remembered the wicked deeds of Indra and addressed him thus "O thou assassinator of a BrÂhmana! Thou didst kill thy own Guru, my brother VisvarÛpa. Thou didst raise faith and trust in my brother's mind and still thou didst kill that innocent, wise BrÂhmana, your own Guru, having been initiated by him in Yajna. Your karma makes you worse than even RÂkshasas. It is meet that I shall kill thee with this Trident and make over thy body as food for vultures. And if thou, O Indra, cuttest off my head, I shall be free from the bond of Karma, by offering my body as Bali (sacrificial food) to the animals. Here I stand before thee. Why dost thou not strike with the Vajra. Thou hast been favoured by Vishnu and by DadhÎchi. Victory and all the virtues always follow Vishnu. I will do as advised by my deity Sankarshana and attain after death the state of Yogins by sacrificing this body. O Bhagavat, may I ever and ever remain in the Service of thy votaries. This I deem a thousand times more desirable than the attainment of the Supreme Abode, or of Siddhis or of Mukti."

Vritra then took the trident in hand and attacked Indra — Indra then had recourse to Vajra and he easily cut off both the trident and one hand of Vritra. Vritra took a club in the other hand and struck both Indra and the elephant. The Vajra slipped out of the hands of Indra and he felt ashamed to pick it up in the presence of his enemy. "Pick it up, O King of Devas, and kill your enemy. This is no time for shame or sorrow. It is not you or I that are the real actors. BhagavÂn is guiding us all. He guides the whole Universe. Look at me. I have been worsted, hand and weapon gone, still I am trying my best to kill you. This our fight is but like the game of dice in which the life of one of us is the stake."

Indra could not help wondering at the wisdom and magnanimity of Vritra. He exclaimed "O king of DÂnavas! thou hast got over the MÂy of Vishnu. The Asura nature has altogether- left thee and thou art fixed in devotion to Vishnu. Verily thou art a Mahatma now."

They again engaged in fight. This time Indra cut off both the club and the other hand with the help of Vajra — Vritra then opened his mouth and swallowed Indra. There was loud wailing and lamentation all round. But Indra broke through the interior of Vritra with the help of Vajra, and he then forcibly applied the bolt to cut off the head of Vritra. The bolt though actively employed could only sever the head of the Asura King in 360 days. The flame of self from Vritra's body merged in Shankarshana in the presence of the Devas.

The sin of killing a BrÂhmana a second time followed Indra in the form of a hideous old outcaste woman. He fled away into the MÂnasa lake and entered the filament of a lotus stalk. He remained there concealed for one thousand years. King Nahusha reigned in Svarga during that time. But as he became maddened in pride, Sachi the wife of Indra made him a serpent. The BrÂhmanas then called back Indra to Svarga, and he reigned there again.

THE STORY OF CHITRAKETU.

SKANDHA VI. CHAP. 14-17.

Chitraketu, the King of SÛrasena had ten millions of wives, but he had no son. Rishi Angiras once came to him. The King expressed regret for his childlessness. Angiras performed a Yajna in honor of Tvastri, and gave the sacrificial remnants to the eldest wife. "You shall have a son, O King!" said Angiras. "But he will give you joy and sorrow both." In time the eldest Queen bore a son. Her co-wives grew jealous and poisoned the child. Chitraketu was deeply moved, and he wept profusely. At the time NÂrada and Angiras came to him. They taught him the worship of Shankarshana. Chitraketu became fixed in the meditation of this second manifestation of Chaturvyuha, and this made him very powerful. He became the King of the VidyÂdharas.

Once Chitraketu was roaming over the firmament on the chariot given him by Vishnu, when he saw Siva surrounded by his attendants openly embracing His consort BhÂvanÎ. Chitraketu made some taunting remarks in the hearing of all. Siva simply smiled, and so did His attendants. But BhÂvanÎ cursed Chitraketu with an Asura birth. Chitaketu accepted the curse with an unruffled mind, saying it was the way of all beings to meet with things pleasant and unpleasant in this perishable world, and he only asked BhÂvanÎ to pardon him, if he had offended her. "Look how bold the followers of Vishnu are!" exclaimed Siva, "They fear no body in this world. I am also a follower of Vishnu. So I took no offence at the words of the King Vidyadhara."

Chitraketu became Vritra by this curse, but his magnanimity and devotion to Vishnu were not lost.

THE DAITYAS.

SKANDHA VI. CHAP. 18.

THE MARUTS.

SKANDHA VI. CHAP. 18-19.

Diti was very much grieved by the loss of her sons, caused by Indra. She ardently wished to have a son who could kill Indra. With this object, she served Kasyapa with all her heart and pleased him much. Kasyapa offered to give her any boon, and she prayed for an immortal son that would kill Indra. Sorely perplexed in mind, the Rishi thought within himself of a device. He said "I grant you the boon, but you shall have to observe Punsavana Vrata for one full year." This is a Vaisnava Vrata, the performance of which requires absolute purity of body and mind. Kasyapa related the details to his wife, (for which refer to the original). His object was to give an immortal son to Diti and to purify her mind by this Vrata, so that she might cast, off all enmity against Indra. He also thought it possible that his wife might not observe the strict rules for such a long time. Diti however accepted the conditions, and she bore a son. Indra became very much frightened, and he closely watched his step mother to discover a breach of the rules. He followed and served Diti always and tried to please her. One day Diti became very much tired, and she fell asleep after eating before she could wash her hands, mouth and feet. Finding this opportunity, Indra, by his Yogic powers entered the womb and split the child into 7 parts. The Maruts wept and requested their half-brother not to kill them. Indra consoled them saying that they need have no fear from him, and he would make them his companions. He then split each of the seven into as many parts again. By the favour of Vishnu, the Maruts were not destroyed, but came out all alive from the womb of Diti. It was a little short of one year still. Indra made them drinkers of Soma and his chief companions. Diti woke up, and she was astonished to find 49 sons by her. "Tell me Indra if thou knowest" said she, "how is it I have these 49 sons instead of one. Pray do not conceal any thing." Indra gave the whole story to Diti and expressed great repentance. He assured Diti that the Maruts would be his best companions. Diti's mind had been purified, and she allowed her sons to become Devas. Thus the Maruts, though born as Daityas, became immortal Devas. (Marut Vayu air. Vayu corresponds to the sense of touch and to vital energy).