The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Tirtha-yatra Parva), SECTION CXXXI

   The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Tirtha-yatra Parva), SECTION CXXXI

"The hawk said, 'All the kings of the earth represent thee as a pious

ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed

not sanctioned by the ordinance? I have been sore afflicted with hunger.

Do thou not withhold from me that which hath been appointed by the Deity

for my food,--under the impression that thereby thou servest the

interests of virtue, whereas in reality, thou wilt forsake it, (by

committing thyself to this act). Thereupon, the king said, 'O best of the

feathered race, afflicted with fear of thee, and desirous of escaping

from thy hands, this bird, all in a hurry, hath come up to me asking for

life. When this pigeon hath in such a manner sought my protection, why

dost thou not see that the highest merit is even in my not surrendering

it unto thee? And it is trembling with fear, and is agitated, and is

seeking its life from me. It is therefore certainly blameworthy to

forsake it. He that slayeth a Brahmana, he that slaughtered a cow--the

common mother of all the worlds--and he that forsaketh one seeking for

protection are equally sinful.' Thereat the hawk replied, 'O lord of

earth, it is from food that all beings derive their life, and it is food

also that nourisheth and sustaineth them. A man can live long even after

forsaking what is dearest to him, but he cannot do so, after abstaining

from food. Being deprived of food, my life, O ruler of men, will surely

leave this body, and will attain to regions unknown to such troubles. But

at my death, O pious king, my wife and children will surely perish, and

by protecting this single pigeon. O prince, thou dost not protect many

lives. The virtue that standeth in the way of another virtue, is

certainly no virtue at all, but in reality is unrighteousness. But O

king, whose prowess consisteth in truth, that virtue is worthy of the

name, which is not conflicting. After instituting a comparison between

opposing virtues, and weighing their comparative merits, one, O great

prince, ought to espouse that which is not opposing. Do thou, therefore,

O king, striking a balance between virtues, adopt that which

preponderates.' At this the king said, 'O best of birds, as thou speakest

words fraught with much good, I suspect thee to be Suparna, the monarch

of birds. I have not the least hesitation to declare that thou art fully

conversant with the ways of virtue. As thou speakest wonders about

virtue, I think that there is nothing connected with it, that is unknown

to thee. How canst thou then consider the forsaking of one, seeking for

help, as virtuous? Thy efforts in this matter, O ranger of the skies,

have been in quest of food. Thou canst, however, appease thy hunger with

some other sort of food, even more copious. I am perfectly willing to

procure for thee any sort of food that to thee may seem most tasteful,

even if it be an ox, or a boar, or a deer, or a buffalo.' Thereupon the

hawk said, 'O great king, I am not desirous of eating (the flesh of) a

boar or an ox or the various species of beasts. What have I to do with

any other sort of food? Therefore, O bull among the Kshatriyas, leave to

me this pigeon, whom Heaven hath today ordained for my food, O ruler of

earth, that hawks eat pigeons is the eternal provision. O prince, do not

for support embrace a plantain tree, not knowing its want of strength.'

The king said, 'Ranger of the skies, I am willing to bestow on thee this

rich province of my race, or any other thing that to thee may seem

desirable. With the sole exception of this pigeon, which hath approached

me craving my protection, I shall be glad to give unto thee anything that

thou mayst like. Let me know what I shall have to do for the deliverance

of this bird. But this I shall not return to thee on any condition

whatever.'"

"The hawk said, 'O great ruler of men, if thou hast conceived an

affection for this pigeon, then cut off a portion of thine own flesh, and

weigh it in a balance, against this pigeon. And when thou hast found it

equal (in weight) to the pigeon, then do thou give it unto me, and that

will be to my satisfaction.' Then the king replied, This request of

thine, O hawk, I consider as a favour unto me, and, therefore, I will

give unto thee even my own flesh, after weighing it in a balance.'

"Lomasa said, 'Saying this, O mighty son of Kunti, the highly virtuous

king cut off a portion of his own flesh, and placed it in a balance,

against the pigeon. But when he found that pigeon exceeded his flesh in

weight, he once more cut off another portion of his flesh, and added it

to the former. When portion after portion had been repeatedly added to

weigh against the pigeon, and no more flesh was left on his body, he

mounted the scale himself, utterly devoid of flesh.

"The hawk then said, 'I am Indra, O virtuous king, and this pigeon is

Agni, the carrier of the sacrificial clarified butter. We had come unto

thy sacrificial ground, desirous of testing thy merit. Since thou hast

cut off thy own flesh from thy body, thy glory shall be resplendent, and

shall surpass that of all others in the world. As long as men, O king,

shall speak of thee, so long shall thy glory endure, and thou shalt

inhabit the holy regions.' Saying this to the king, Indra ascended to

heaven. And the virtuous king Usinara, after having filled heaven and

earth with the merit of his pious deeds, ascended to heaven in a radiant

shape. Behold, O king, the residence of that noble-hearted monarch. Here,

O king, are seen holy sages and gods, together with virtuous and

highsouled Brahmanas."

SECTION CXXXII

"Lomasa said, 'See here, O lord of men, the sacred hermitage of

Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras

is so widely spread on earth. This hermitage is graced with cocoanut

trees. Here Swetaketu beheld the goddess Saraswati in her human shape,

and spake unto her, saying, 'May I be endowed with the gift of speech!"

In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of

Kahoda, who stood to each other in the relation of uncle and nephew, were

the best of those conversant with the sacred lore. Those two Brahmanas,

of matchless energy, who bore unto each other the relationship of uncle

and nephew, went into the sacrificial ground of king Janaka and there

defeated Vandin in a controversy. Worship, O son of Kunti, with thy

brothers, the sacred hermitage of him who had for his grandson

Ashtavakra, who, even when a mere child, had caused Vandin to be drowned

in a river, after having defeated him in a (literary) contest.'

"Yudhishthira said, Tell me, O Lomasa, all about the power of this man,

who had in that way defeated Vandin. Why was he born as Ashtavakra

(crooked in eight parts in his body)?"

"Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued

passions, and entirely devoted to the service of his preceptor and who

had continued his studies long. The Brahmana had served his tutor long,

and his preceptor, recognising his service, gave him his own daughter,

Sujata, in marriage, as well as a mastery over the Shastras. And she

became with child, radiant as fire. And the embryo addressed his father

while employed in reading, 'O father, thou hast been reading the whole

night, but (of all that) thy reading doth not seem to me correct. Even in

my fetal state I have, by thy favour, become versed in the Shastras and

the Vedas with their several branches. I say, O father, that what

proceeds from thy mouth, is not correct.' Thus insulted in the presence

of his disciples, the great sage in anger cursed his child in the womb,

saying, 'Because thou speakest thus even while in the womb, therefore

thou shalt be crooked in eight parts of the body.' The child was

accordingly born crooked, and the great sage was ever after known by the

name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same

age with himself. Afflicted by the growth of the child in the womb,

Sujata, desirous of riches, conciliating her husband who had no wealth

told him in private: 'How shall I manage, O great sage, the tenth month

of my pregnancy having come? Thou hast no substance whereby I may

extricate myself from the exigencies, after I have been delivered." Thus

addressed by his wife, Kahoda went unto king Janaka for riches. He was

there defeated in a controversy by Vandin, well versed in the science of

arguments, and (in consequence) was immersed into water. And hearing that

his son-in-law had been defeated in a controversy by Vandin and caused to

be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou

shall keep it a secret from Ashtavakra.' She accordingly kept her

counsel--so that Ashtavakra, when born, had heard nothing about the

matter. And he regarded Uddalaka as his father and Swetaketu as his

brother. And when Ashtavakra was in his twelfth year, Swetaketu one day

saw the former seated on his father's lap. And thereat he pulled him by

the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not

the lap of thy father.' This cruel communication went direct into

Ashtavakra's heart and it pained him sorely. And he went home and asked

his mother saying, 'Where is my father?' Thereupon Sujata who was greatly

afflicted (by his question), and apprehending a curse told him all that

had happened. And having heard all, the Brahmana at night said unto his

uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein

many wonderful things are to be seen. There we shall listen to the

controversy between the Brahmanas and shall partake of excellent food.

Our knowledge also will increase. The recitation of the sacred Vedas is

sweet to hear and is fraught with blessings.' Then they both--uncle and

nephew--went unto the splendid sacrifice of king Janaka. And on being

driven from the entrance, Ashtavakra met the king and addressed him in

the following words."

SECTION CXXXIII

"Ashtavakra said, 'When no Brahmana is met with on the way, the way

belongeth to the blind, the deaf, the women, carriers of burden, and the

king respectively. But when a Brahmana is met with on the way, it

belongeth to him alone.' Thereupon the king said, 'I give the privilege

to enter. Do thou, therefore, go in by whatever way thou likest. No fire

ever so small is to be slighted. Even Indra himself boweth unto the

Brahmanas.' At this Ashtavakra said, 'We have come, O ruler of men, to

witness thy sacrificial ceremony and our curiosity, O king, is very

great. And we have come here as guests. We want the permission of thy

order (to enter). And, O son of Indradyumna, we have come, desirous of

seeing the sacrifice, and to meet king Janaka and speak to him. But thy

warder obstructs us and for this our anger burneth us like fever.' The

warder said, 'We carry out the orders of Vandin. Listen to what I have to

say. Lads are not permitted to enter here and it is only the learned old

Brahmanas that are allowed to enter.' Ashtavakra said. 'If this be the

condition, O warder, that the door is open to those only that are old,

then we have a right to enter. We are old and we have observed sacred

vows and are in possession of energy proceeding from the Vedic lore. And

we have served our superiors and subdued our passions--and have also won

proficiency in knowledge. It is said that even boys are not to be

slighted,--for a fire, small though it be, burneth on being touched.' The

warder replied, 'O young Brahmana, I consider you a boy, and therefore

recite, if you know, the verse demonstrating the existence of the Supreme

Being, and adored by the divine sages, and which, although composed of

one letter, is yet multifarious. Make no vain boast. Learned men are

really very rare.' Ashtavakra said, 'True growth cannot be inferred from

the mere development of the body, as the growth of the knots of the

Salmali tree cannot signify its age. That tree is called full-grown which

although slender and short, beareth fruits. But that which doth not bear

fruits, is not considered as grown.' The warder said, 'Boys receive

instruction from the old and they also in time grow old. Knowledge

certainly is not attainable in a short time. "Wherefore then being a

child, dost thou talk like an old man?' Then Ashtavakra said, 'One is not

old because his head is gray. But the gods regard him as old who,

although a child in years, is yet possessed of knowledge. The sages have

not laid down that a man's merit consists in years, or gray hair, or

wealth, or friends. To us he is great who is versed in the Vedas. I have

come here, O porter, desirous of seeing Vandin in the court. Go and

inform king Janaka, who hath a garland of lotuses on his neck, that I am

here. Thou shalt to-day see me enter into a dispute with the learned men,

and defeat Vandin in a controversy. And when others have been silenced,

the Brahmanas of matured learning and the king also with his principal

priests, bear witness to the superior or the inferior quality of my

attainments.' The warder said, 'How canst thou, who art but in thy tenth

year, hope to enter into this sacrifice, into which learned and educated

men only are admitted? I shall, however, try some means for thy

admittance. Do thou also try thyself'. Ashtavakra then addressing the

king said, 'O king, O foremost of Janaka's race, thou art the paramount

sovereign and all power reposeth in thee. In times of old, king Yayati

was the celebrator of sacrifices. And in the present age, thou it is that

art performer thereof. We have heard that the learned Vandin, after

defeating (in controversy) men expert in discussion, causeth them to be

drowned by faithful servants employed by thee. Hearing this, I have come

before these Brahmanas, to expound the doctrine of the unity of the

Supreme Being. Where is now Vandin? Tell me so that I may approach him,

and destroy him, even as the sun destroyeth the stars. Thereupon the king

said, 'Thou hopest, O Brahmana, to defeat Vandin, not knowing his power

of speech. Can those who are familiar with his power, speak as thou dost?

He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to

defeat Vandin, only because thou knowest not his powers (of speech). Many

a Brahmana hath waned before him, even as the stars before the sun.

Desirous of defeating him, people proud of their learning, have lost

their glory on appearing before him, and have retired from his presence,

without even venturing to speak with the members of the assembly.'

Ashtavakra said, 'Vandin hath never entered into disputation with a man

like myself, and it is for this only that he looketh upon himself as a

lion, and goeth about roaring like one. But to-day meeting me he will lie

down dead, even like a cart on the highway, of which the wheels have been

deranged.' The king said, 'He alone is a truly learned man who

understandeth the significance of the thing that hath thirty divisions,

twelve parts twentyfour joints, and three hundred and sixty spokes.'

Ashtavakra said, 'May that ever-moving wheel that hath twentyfour joints,

six naves, twelve peripheries, and sixty spokes protect thee![19]' The

king said, 'Who amongst the gods beareth those two which go together like

two mares (yoked to a car), and sweep like a hawk, and to what also do

they give birth?' Ashtavakra said, 'May God, O king, forfend the presence

of these two[20] in thy house; aye, even in the house of thine enemies.

He who appeareth, having for his charioteer the wind,[21] begetteth them,

and they also produce him.' Thereupon the king said, 'What is that doth

not close its eyes even while sleeping; what is it that doth not move,

even when born; what is it that hath no heart; and what doth increase

even in its own speed?' Ashtavakra said, 'It is a fish[22] that doth not

close its eye-lids, while sleeping; and it is an a egg[23] that doth not

move when produced; it is stone[24] that hath no heart; and it is a

river[25] that increase in its own speed.'

"The king said, 'It seemeth, O possessor of divine energy, that thou art

no human being. I consider thee not a boy, but a matured man; there is no

other man who can compare with thee in the art of speech. I therefore

give thee admittance. There is Vandin.'"

SECTION CXXXIV

"Ashtavakra said, 'O king, O leader of fierce legions, in this assembly

of monarchs of unrivalled power who have met together, I am unable to

find out Vandin, chief of the controversialists. But I am searching for

him, even as one doth for a swan on a vast expanse of water. O Vandin,

thou regardest thyself as the foremost of controversialists. When though

wilt engage with me in staking, thou wilt not be able to flow like the

current of a river. I am like a full-flaming fire. Be silent before me, O

Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape

unstung, after trampling on the head of a venomous snake, licking the

corners of its mouth with its tongue, and who hath been hurt by thy foot.

That weak man who, in pride of strength, attempts to strike a blow at a

mountain, only gets his hands and nails hurt, but no wound is left on the

mountain itself. As the other mountains are inferior to the Mainaka, and

as calves are inferior to the ox, so are all other kings of the earth

inferior to the lord of Mithila. And as Indra is the foremost of

celestials, and as the Ganga is the best of rivers, so thou alone art, O

king, the greatest of monarchs. O king, cause Vandin to be brought to my

presence.'

"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra

thus thundered in the assembly, and addressed him in these words, 'Do

thou answer my questions, and I shall answer thine.' Thereat Vandin said,

'One only fire blazeth forth in various shapes; one only sun illumineth

this whole world; one only hero, Indra, the lord of celestials,

destroyeth enemies; and one only Yama is the sole lord of the Pitris.[26]

Ashtavakra said, 'The two friends, Indra and Agni, ever move together;

the two celestial sages are Narada and Parvata; twins are the

Aswinikumaras; two is the number of the wheels of a car; and it is as a

couple that husband and wife live together, as ordained by the

deity.'[27] Vandin said, 'Three kinds of born beings are produced by

acts; the three Vedas together perform the sacrifice, Vajapeya; at three

different times, the Adhwaryus commence sacrificial rites; three is the

number of words: and three also are the divine lights.'[28] Ashtavakra

said, 'Four are the Asramas of the Brahmanas; the four orders perform

sacrifices; four are the cardinal points; four is the number of letters;

and four also, as is ever known, are the legs of a cow.'[29] Vandin said,

'Five is the number of fires; five are the feet of the metre called

Punki; five are the sacrifices; five locks, it is said in the Vedas, are

on the heads of the Apsaras; and five sacred rivers are known in the

world.'[30] Ashtavakra said. 'Six cows, it is asserted by some, and paid

as a gratuity on the occasion of establishing the sacred fire; six are

the seasons belonging to the wheel of time; six is the number of the

senses; six stars constitute the constellation Kirtika; and six, it is

found in all the Vedas, is the number of the Sadyaska sacrifice.'[31]

Vandin said, 'Seven is the number of the domesticated animals; seven are

the wild animals; seven metres are used in completing a sacrifice; seven

are the Rishis, seven forms of paying homage are extant (in the world);

and seven, it is known, are the strings of the Vina.'[32] Ashtavakra

said, 'Eight are the bags containing a hundred fold; eight is the number

of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we

hear, are amongst the celestials; and eight are the angles of yupa

(stake), in all sacrificial rites.'[33] Vandin said, 'Nine is the number

of the mantras used in kindling the fire in sacrifices to the Pitris;

nine are the appointed functions in the processes of creation; nine

letters compose the foot of the metre, Vrihati; and nine also is ever the

number of the figures (in calculation).'[34] Ashtavakra said, 'Ten is

said to be the number of cardinal points, entering into the cognition of

men in this world; ten times hundred make up a thousand; ten is the

number of months, during which women bear; and ten are the teachers of

true knowledge, and ten, the haters thereof, and ten again are those

capable of learning it.'[35] Vandin said, 'Eleven are the objects

enjoyable by beings; eleven is the number of the yupas; eleven are the

changes of the natural state pertaining to those having life; and eleven

are the Rudras among the gods in heaven.'[36] Ashtavakra said, Twelve

months compose the year; twelve letters go to the composition of a foot

of the metre called Jagati; twelve are the minor sacrifices; and twelve,

according to the learned, is the number of the Adityas.'[37] Vandin said,

'The thirteenth lunar day is considered the most auspicious; thirteen

islands exist on earth.[38]

Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon

Ashtavakra supplied the latter half of the sloka. Ashtavakra said,

'Thirteen sacrifices are presided over by Kesi; and thirteen are devoured

by Atichhandas, (the longer metres) of the Veda.[39] And seeing

Ashtavakra speaking and the Suta's son silent, and pensive, and with head

downcast, the assembly broke into a long uproar. And when the tumult thus

arose in the splendid sacrifice performed by king Janaka, the Brahmanas

well pleased, and with joined hands, approached Ashtavakra, and began to

pay him homage.'

"Thereupon Ashtavakra said, 'Before this, this man, defeating the

Brahmanas in controversy, used to cast them into water. Let Vandin today

meet with the same fate. Seize him and drown him in water.' Vandin said.

'O Janaka, I am the son of king Varuna. Simultaneously with thy

sacrifice, there also hath commenced a sacrifice extending over twelve

years. It is for this that I have despatched the principal Brahmanas

thither. They have gone to witness Varuna's sacrifice. Lo! there they are

returning. I pay homage to the worshipful Ashtavakra, by whose grace

to-day I shall join him who hath begot me.'

"Ashtavakra said, 'Defeating the Brahmanas either by words or subtlety.

Vandin had cast them into the waters of the sea. (That Vedic truth which

he had suppressed by false arguments), have I to-day rescued by dint of

my intellect. Now let candid men judge. As Agni, who knoweth the

character of both the good and the bad, leaveth unscorched by his heat

the bodies of those whose designs are honest, and is thus partial to

them, so good men judge the assertions of boys, although lacking the

power of speech, and are favourably disposed towards them. O Janaka, thou

hearest my words as if thou hast been stupefied in consequence of having

eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of

thy sense, and for this it is that although pierced by my words as an

elephant (by the hook), thou hearest them not.'

"Janaka said, 'Listening to thy words, I take them to be excellent and

superhuman. Thy form also standeth manifest as superhuman. As thou hast

to-day defeated Vandin in discussion, I place even him at thy disposal.'

Ashtavakra said, 'O king, Vandin remaining alive, will not serve any

purpose of mine. If his father be really Varuna, let him be drowned in

the sea.'

Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being

drowned. Even at this moment. Ashtavakra shall see his long-lost sire,

Kahoda.'

"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having

been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for

this, O Janaka, that men pray for sons, by performing meritorious acts.

That in which I had failed hath been achieved by my son. Weak persons may

have sons endued with strength; dunces may have intelligent sons; and the

illiterate may have sons possessed of learning.' Vandin said, 'It is with

thy sharpened axe, O monarch, that even Yama severeth the heads of foes.

May prosperity attend thee! In this sacrifice of king Janaka, the

principal hymns relating to the Uktha rites are being chanted, and the

Soma juice also is being adequately quaffed. And the gods themselves, in

person, and with cheerful hearts, are accepting their sacred shares.'

"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,

Vandin, taking king Janaka's permission, entered into the waters of the

sea. And then Ashtavakra worshipped his father, and he himself also was

worshipped by the Brahmanas. And having thus defeated the Suta's son.[40]

Ashtavakra returned to his own excellent hermitage, in company with his

uncle. Then in the presence of his mother, his father addressed him,

saying, '(O son), thou speedily enter into this river, Samanga.' And

accordingly, he entered (into the water). (And as he plunged beneath the

water), all his (crooked) limbs were immediately made straight. And from

that day that river came to be called Samanga and she became invested

with the virtues of purifying (sins). He that shall bathe in her, will be

freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers

and wife descend to the river, and perform thy ablutions. O Kunti's son,

O scion of the Ajamidha race, living happily and cheerfully at this place

together with thy brothers and the Brahmanas, thou wilt perform with me

other acts of merit, being intent upon good deeds.'"

SECTION CXXXV

"Lomasa said, 'Here, O king, is visible the river Samanga, whose former

name was Madhuvila, and yonder is the spot named Kardamila, the bathing

place of Bharata. The lord of Sachi, when fallen into misery in

consequence of having slain Vritra, became freed from his sin, by

performing his ablutions in this Samanga. Here, O bull among men, is the

spot where the Mainaka mountain hath sunk into the interior of the earth;

and it is hence called Vinasana. For obtaining sons, here Aditi in days

of yore had cooked that celebrated food, (presided over by the Supreme

Being). O ye bulls among men, ascended this lofty mountain and put an end

to your inglorious misery unworthy to be uttered. Here, O king, before

thee is the Kanakhala range, the favourite resort of sages. 'And yonder

is the mighty river Ganga. Here, in ancient times, the holy sage

Sanatkumara attained ascetic success. O scion of the Ajamidha race, by

performing thy ablutions here in this river, thou wilt be freed from all

thy sins. O son of Kunti, do thou together with thy ministers, touch (the

waters) of this lake called Punya, and this mountain Bhrigutunga and also

(the water of) these two rivers, called Tushniganga. Here, O Kunti's son,

appeareth the hermitage of the sage Sthulasiras. Resign here thy anger

and sense of self-importance. There, O son of Pandu, is seen the

beautiful hermitage of Raivya, where perished Bharadwaja's son, Yavakari,

profound in Vedic lore.'"

"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the ascetic

Bharadwaja, acquire profundity in the Vedas? And how also did he perish?

I am anxious to hear all this, just as it happened. I take delight in

listening to the narration of the deeds of god-like men.'"

"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt

here, ever taking the greatest pleasure in each other's company. Now,

Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O

Bharata's son, had an only son, named Yavakri. Raivya and his two sons

were versed in the Vedas, while Bharadwaja practised asceticism. But, O

son of Bharata, from their boyhood, the friendship subsisting between

those two was unequalled. O sinless one, the highspirited Yavakri finding

that his father, who practised asceticism, was slighted by the Brahmanas,

while Raivya with his sons was greatly respected by them, was overwhelmed

with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he

entered upon severe austerities, for (obtaining) a knowledge of the

Vedas. And he exposed his body to a flaming fire. By thus practising the

most rigid austerities, he caused anxiety in the mind of Indra. Then

Indra, O Yudhishthira, went to him and addressed him saying, 'Wherefore,

O sage, hast thou become engaged in practising such rigid austerities?'

Yavakri said, 'O thou adored of celestial hosts, I am practising severe

penances, because I wish that such a knowledge of the Vedas as hath never

been acquired by any Brahmana whatever, may be manifest unto me. O

conqueror of Paka, these endeavours of mine have been for Vedic lore. O

Kausika, by the force of my asceticism. I purpose to obtain all sorts of

knowledge. O lord, a knowledge of the Vedas as learnt through teachers,

is acquired in a long time. Therefore, (with the view of attaining in

short time a proficiency in the Vedas), I have put forth these high

endeavours.' Indra said, 'O Brahmana sage, the way that thou hast adopted

is not the proper way. What for, O Brahamana, wilt thou destroy thyself?

Go and learn from the lips of a preceptor.'

"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and

Yavakri of immeasurable energy, once more directed his attention to

asceticism. O king, we have heard that carrying on severe austerities he

again greatly agitated Indra. And the god Indra, slayer of Vala, again

came unto that great sage, who was engaged in austere penances; and

forbade him, saying, Thou art striving with the object that Vedic lore

may be manifest unto thee as well as unto thy father; but thy exertions

can never be successful, nor is this act of thine well-advised.' Yavakri

said, 'O lord of the celestials, if thou wilt not do for me what I want,

I shall, observing stricter vows, practise still severer penances. O lord

of celestials! know that if thou do not fulfil all my desires, I shall

then cut off my limbs and offer them as a sacrifice into a blazing fire.'

"Lomasa said, 'Knowing the determination of that high-souled sage, the

sagacious Indra reflected and hit upon some expedient to dissuade him.

Then Indra assumed the guise of an ascetic Brahmana, hundreds of years

old, and infirm, and suffering from consumption. And he fell to throwing

up a dam with sands, at that spot of the Bhagirathi to which Yavakri used

to descend for performing ablutions. Because Yavakri, chief of the

Brahmanas, paid no heed to Indra's words, the latter began to fill the

Ganga with sands. And without cessation, he threw handfuls of sand into

the Bhagirathi, and began to construct the dam attracting the notice of

the sage. And when that bull among the sages, Yavakri, saw Indra thus

earnestly engaged in constructing the dam, he broke into laughter, and

said the following words, 'What art thou engaged in, O Brahmana, and what

is thy object? Why dost thou, for nothing, make this mighty endeavour?'

Indra said, 'I am trying, O my son, to dam the Ganga so that there may be

a commodious passage. People experience considerable difficulty in

crossing and recrossing (the river) by boat.' Yavakri said, 'O thou of

ascetic wealth, thou canst not dam up this mighty current. O Brahmana,

desist from, what is impracticable, and take up something that is

practicable.' Indra said, 'O sage, I have imposed on myself this heavy

task, even as, for obtaining a knowledge of the Vedas, thou hast begun

these penances, which can never be fruitful.' Yavakri said, 'If, O chief

of the celestials, those efforts of mine be fruitless, even as those of

thy own, then, O lord of heavenly hosts, be thou pleased to do for me

what is practicable. Vouchsafe unto me boons whereby I may excel other

men.'

"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty

ascetic, Indra said, 'As thou desirest, the Vedas will be manifest unto

thee, yea--even unto thy father. And all thy other desires will also be

fulfilled. Return home, O Yavakri.'

"Having thus obtained the object of his desire, Yavakri came unto his

father and said, The Vedas, O father, will be manifest unto thee as well

as unto myself and I have obtained boons whereby we shall excel all men.'

Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of

thy desire, thou wilt be proud. And when thou art puffed up with pride

and hast also become uncharitable, destruction will soon overtake thee. O

my son, there is a current anecdote narrated by the gods. In ancient

times, O son, there lived a sage named Valadhi, possessed of great

energy. And in grief for the death of a child, he practised the severest

penances to have a child that should be immortal. And he obtained a son

even as he desired. But the gods, though very favourably disposed

(towards him), did not yet make his son immortal like unto the gods. They

said, 'On condition can a mortal being be made immortal. Thy son's life,

however, shall depend on some instrumental cause.' Thereupon, Valadhi

said, 'O chiefs of the celestials, these mountains have been existing

eternally, and indestructible, let them be the instrumental cause of my

son's life. Afterwards a son was born to the sage, named Medhavi. And he

was of a very irritable temper. And hearing of (the incident of his

birth), he grew haughty, and began to insult the sages. And he ranged

over the earth, doing mischief to the munis. And one day, meeting with

the learned sage Dhannushaksha endued with energy. Medhavi maltreated

him. Thereupon, the former cursed him, saying, 'Be thou reduced to

ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha

caused the mountain which was the instrumental cause of Medhavi's life,

to be shattered by buffaloes. And the boy perished, with the destruction

of the instrumental cause of his life. And embracing his dead son,

Medhavi's father began to bewail his fate. Now hear from me, O my son,

what was chanted by the sages conversant with the Vedas, when they found

the sage mourning. A mortal on no condition whatever can overcome what

hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering

even the mountain by buffaloes. Thus young ascetics, puffed up with pride

for having obtained boons, perish in a short time. Be thou not one of

them. This Raivya, O my son, is possessed of great energy, and his two

sons are like him. Therefore, be thou vigilant--so as never to approach

him. O my son, Raivya is a great ascetic of an irritable temper. When

angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me.

Of father, do thou not by any means entertain anxiety for that. Raivya

deserveth my regard even as thou, my father.' Having replied unto his

father in these sweet words, Yavakri, fearing nothing and nobody, began

to delight in wantonly offending other munis."