Indian Myth and Legend
- -
- 100%
- +
KARTIKEYA, THE WAR GOD
From a painting by Surendra Nath Gangoly
(By permission of the Indian Society of Oriental Art, Calcutta)
Other goddesses include Man´asa, sister of Vasuka, King of the Nagas, who gives protection against snake bites, and is invoked by the serpent worshippers: Sasti, the feline goddess of maternity and protectress of children, who rides on a cat; and Shitala, the Bengali goddess of smallpox, who is mounted on an ass, carries a bundle of reeds in her hand, and is clad in red; she is propitiated on behalf of victims of the dreaded disease.
A prominent part is played in the Brahmanic mythology of the Restoration period by the Deva-rishis, the deified Vedic poets, sages, and priests, who stand between the Vedic gods and the Trinity of Brahma, Vishnu, and Shiva.
Originally there were seven Deva-rishis, and these were identified with the seven stars of the Great Bear, their wives being represented by the Pleiades. Their number was, however, increased in time.187 Sometimes they visit the earth in the form of swans, but more often they are brooding sages who curse gods and mortals on receiving the slightest provocation.
One of the most prominent of these Rishis is Na´rada188, who cursed and was cursed by Brahma. In the Mahábhárata he is a renowned teacher and a counsellor of kings, and also a messenger between Indra and heroes. He is a patron of music, and invented the Vina (lute) on which he loves to play. His great rival is Parvata, who also acts as a Celestial messenger.
Daksha is the father of Sati, the peerless wife of Shiva. It was on account of this rishi's quarrel with her husband, who was not invited to a great feast, that she flung herself upon the sacrificial fire. Shiva cut off Daksha's head and replaced it with the head of a goat.
Bhrigu was the patriarch of a Vedic priestly family. He married a daughter of Daksha, and was the father of Lakshmi, wife of Vishnu, who rose from the ocean of milk. Bhrigu once cursed Agni, whom he compelled to consume everything. Angiras, Kratu, and Pulaha were Deva-rishis who also married daughters of Daksha. Pulastya was a famous slayer of Rakshasas. He once cursed a king who refused to make way for him on a narrow forest path, and the king became a Rakshasa.
Marichi was the grandfather of the dwarf incarnation of Vishnu, and Atri was the father of the irascible sage Durvasas, a master curser.
Vasishtha is sometimes referred to as identical with Vyasa, the reputed arranger of the Vedas, and author of the Mahábhárata. He possessed a wonderful cow which granted whatever he wished for. A king named Vishwamitra desired to possess this wonderful animal, and when he found that he was unable to obtain it by force, he determined to raise himself from the Kshatriya to the Brahman caste by performing prolonged austerities. When Vishwamitra secured this elevation he fought with his rival.
Some Vedic scholars regard Vishwamitra and Vasishtha as actual historical personages. They argue that Vishwamitra was originally a Purohita (family priest) in the service of Sudas, the king of an Aryan tribe called the Tritsus. References are found in the Rigveda to the wars of Sudas, who once defeated a coalition of ten kings. Vishwamitra is believed to have been deposed by Sudas in favour of Vasishtha, and to have allied himself afterwards with the enemies of the Tritsus.189
Professor Oldenberg, the German Sanskrit scholar, is convinced, however, that there is no evidence in the Rigveda of the legendary rivalry between Vishwamitra and Vasishtha. He regards the Vasishthas as the family priests of the Bharata tribe and identical with the Tritsus.
30
PARVATI, WIFE OF SHIVA (see page 150)
From a South Indian temple
Among the tribes which opposed the advance of the conquering King Sudas, who appears to have been a late comer, was the Puru people on the banks of the Saraswati river. We find that the early authors suddenly cease to refer to them, and the problem is presented: What fate had befallen the Purus? Professor Oldenberg, whose view is accepted by Professor Macdonell, Oxford, explains that the Purus merged in the Kuru coalition. The Kurus gave their name to Kuru-kshetra, the famous battlefield of the epic Mahábhárata; they had already fused with the Panchala tribe and formed the Kuru-Panchala nation in Madhyadesa, the “Middle Country”, the home of Brahmanic culture, the birthplace of the famous old Upanishads.
The Bharatas, and their priestly aristocracy of Tritsus, the Vasishthas, appear to have joined the Kuru-Panchala confederacy about the time that the Brahmanas were being composed, and these were probably influenced by the ritualistic practices of the Vasishthas. There are references to Agni of the Bharatas, and a goddess Bharati is mentioned in connection with the Saraswati river.
It appears highly probable that the Bharatas and the Kuru-Panchalas represent late invasions of peoples who displaced the earlier Aryan settlers in Hindustan. Among the enemies of the invaders were the Kasis, a tribe which became associated with Benares. It is not possible to prove the theory that this people had any connection with the Kassites who established a Dynasty at Babylon. The Kassites are believed to be identical with the Cossæi of later times, who were settled between Babylon and the Median highlands. Some think the Kassites came from Asia Minor after the Hittite raid on Babylon, if the Kassites, as Hittite allies, were not the actual raiders. The fact that the Maltese cross, which is found on Elamite neolithic pottery, first appears on Babylonian seals during the Kassite Dynasty, suggests, however, that the Kassites came from the east and not the west, with the horse, called in Babylon “the ass of the east”.
The great epic Mahábhárata, “the Iliad of India”, may have been founded on the hero songs which celebrated the Aryan tribal wars in India. Its action is centred in Kuru-kshetra, “the country of the Kurus”, in which the Bharatas had settled. Two rival families contend for supremacy; these are the Kauravas (the Kurus) and the Pandavas who are supported by the Panchalas and others. The Pandavas and Kauravas are cousins and the descendants of the eponymous King Bharata. In the royal family tree the tribal names of Kuru and Puru appear as names of kings.
A popular rendering is given in several chapters which follow of the epic narrative embedded in the Mahábhárata, which is about eight times as long as the Iliad and Odyssey combined. This monumental work is divided into eighteen books; a supplementary nineteenth book alone exceeds in length the two famous Greek epics.
As we have stated, the Mahábhárata had its origin as an epic prior to B.C. 500. It was added to from time to time until it assumed its present great bulk. The kernel of the narrative, however, which appears to have dealt with the early wars between the Kurus and Panchalas, must be placed beyond B.C. 1000.
Our narrative begins with the romantic stories which gathered round the names of the legendary ancestors of the Kauravas and the Pandavas. The sympathies of the Brahmanic compilers are with the latter, who are symbolized as “a vast tree formed of religion and virtue”, while their opponents are “a great tree formed of passion”.
CHAPTER IX
Prelude to the Great Bharata War
Dushyanta and Shakuntala—Romantic Wooing—Birth of Bharata—Shakuntala's Appeal—Her Claim vindicated—King Bharata's Reign—King Hastin and King Kuru—King Shantanu's Bride a Goddess—Seven Babes drowned—Story of Satyavati—Vyasa, Poet and Sage—Bhishma's Terrible Vow—Fisher Girl becomes Queen—Marriage by Capture—A Childless King—Origin of Dhritarashtra, Pandu, and Vidura.
Now the sire of the great King Bharata190 was royal Dushyanta of the lunar race, the descendant of Atri, the Deva-rishi, and of Soma, the moon; his mother was beautiful Shakuntala, the hermit maiden, and daughter of a nymph from the celestial regions. And first be it told of the wooing of Shakuntala and the strange childhood of her mighty son.
One day King Dushyanta, that tiger among men, went forth from his stately palace to go a-hunting with a great host and many horses and elephants. He entered a deep jungle and there slew numerous wild animals; his arrows wounded tigers at a distance; he felled those that came near with his great sword. Lions fled from before him, wild elephants stampeded in terror, deer sought to escape hastily, and birds rose in the air uttering cries of distress.
The king, attended by a single follower, pursued a deer across a desert plain, and entered a beautiful forest which delighted his heart, for it was deep and shady, and was cooled by soft winds; sweet-throated birds sang in the branches, and all round about there were blossoming trees and blushing flowers; he heard the soft notes of the kokila191, and beheld many a green bower carpeted with grass and canopied by many-coloured creepers.
Dushyanta, abandoning the chase, wandered on until he came to a delightful and secluded hermitage, where he saw the sacred fire of that austere and high-souled Brahman, the saintly Kanva. It was a scene of peace and beauty. Blossoms from the trees covered the ground; tall were the trunks, and the branches were far-sweeping. A silvery stream went past, breaking on the banks in milk-white foam; it was the sacred River Malini, studded with green islands, loved by water fowl, and abounding with fish.
Then the king was taken with desire to visit the holy sage, Kanva, he who is without darkness. So he divested himself of his royal insignia and entered the sacred grove alone. Bees were humming; birds trilled their many melodies; he heard the low chanting voices of Brahmans among the trees—those holy men who can take captive all human hearts....
When he reached the abode of Kanva, he wondered to find that it was empty, and called out: “Who is here?” and the forest echoed his voice.
Then came towards him a beautiful black-eyed virgin, clad in a robe of bark. She reverenced the king and said: “What seekest thou? I am thy servant.”
Said the royal Dushyanta to the maiden of faultless form and gentle voice: “I have come to honour the wise and blessed Kanva. Tell me, O fair and amiable one, whither he hath gone?”
The maiden answered: “My illustrious sire is gathering herbs, but if thou wilt tarry he will return ere long.”
Dushyanta was entranced by the beauty and sweet smiles of the gentle girl, and his heart was moved towards her, for she was in the bloom of youth. So he spake, saying: “Who art thou, O fairest one? Whence comest thou, and why dost thou wander alone in the woods? O comely maiden, thou hast taken captive my heart.”
The bright-eyed one made answer: “I am the daughter of the holy and high-souled Kanva, the ever-wise and ever-constant.”
Said the king: “But Kanva is chaste and austere and hath ever been a celibate, nor can he have broken his rigid vow. How came it that thou wert born the daughter of such a one?”
Then the maiden, who was named Shakuntala, because that the birds (shakunta) had nursed her, revealed unto the king the secret of her birth. Her real sire was Vishwamitra192, the holy sage who had been a Kshatriya and was made a Brahman in reward for his austerities. It came to pass that Indra became alarmed at his growing power, and he feared that the mighty sage of blazing energy would, by reason of his penances, cast down even him, the king of the gods, from his heavenly seat. So Indra commanded Menaka, the beauteous Ap'sara, to disturb the holy meditations of the sage, for he had already achieved such power that he created a second world and many stars. The nymph called on the wind god and on the god of love, and they went with her towards Vishwamitra.
Menaka danced before the brooding sage; then the wind god snatched away her moon-white garments, and the love god shot his arrows at Vishwamitra, whereupon that saintly man was stricken with love for the nymph of peerless beauty, and he wooed her and won her as his bride. So was he diverted from his austerities. In time Menaka became the mother of a girl babe, whom she cast away on the river bank.
Now the forest was full of lions and tigers, but vultures gathered round the infant and protected her from harm. Then Kanva found and took pity on the child; he said: “She will be mine own daughter.”
Said Shakuntala: “O king, I was that child who was abandoned by the nymph, and now thou dost know how Kanva came to be my sire.”
The king said: “Blessed are thy words, O princess. Thou art of royal birth. Be thou my bride, O beautiful maid, and thou wilt have garlands of gold and golden ear-rings and white pearls and rich robes; my kingdom also will be thine, O timid one; wed thou me in Gandharva mode, which of all marriages is the best.”193
Then Shakuntala promised to be the king's bride, on condition that he would choose her son as the heir to his throne.
“As thou desirest, so let it be,” said Dushyanta. And the fair one became his bride.
Ere Dushyanta went away he promised Shakuntala that he would send a mighty host to escort her to his palace.
When Kanva returned, the maiden did not leave her hiding-place to greet him; but he searched out and found her, and he read her heart. “Thou hast not broken the law,” he said. “Dushyanta, thine husband, is noble and true, and a son will be born unto thee who will achieve great renown.”
In time fair Shakuntala became the mother of a comely boy, and the wheel mark194 was on his hands. He grew to be strong and brave, and when but six years old he sported with young lions, for he was suckled by a lioness; he rode on the backs of lions and tigers and wild boars in the midst of the forest. He was called All-tamer, because that he tamed everything.
Now when Kanva perceived that the boy was of unequalled prowess, he spake to Shakuntala and said: “The time hath come when he must be anointed as heir to the throne.” So he bade his disciples to escort mother and son unto the city of Gajasahvaya195, where Dushyanta had his royal palace.
So it came that Shakuntala once again stood before the king, and she said unto him: “Lo! I have brought unto thee this thy son, O Dushyanta. Fulfil the promise thou didst make aforetime, and let him be anointed as thine heir.”
Dushyanta had no pleasure in her words, and made answer: “I have no memory of thee. Who are thou and whence cometh thou, O wicked hermit woman? I never took thee for wife, nor care I whether thou art to linger here or to depart speedily.”
Stunned by his cold answer, the sorrowing Shakuntala stood there like a log.... Soon her eyes became red as copper and her lips trembled; she cast burning glances at the monarch. For a time she was silent; then she exclaimed with fervour: “O king without shame, well dost thou know who I am. Why wilt thou deny knowledge of me as if thou wert but an inferior person? Thy heart is a witness against thee. Be not a robber of thine own affections.... The gods behold everything: naught is hidden from them; verily, they will not bless one who doth degrade himself by speaking falsely regarding himself. Spurn not the mother of thy son; spurn not thy faithful wife. A true wife beareth a son; she is the first of friends and the source of salvation; she enables her husband to perform religious acts, her sweet speeches bring him joy; she is a solace and a comforter in sickness and in sorrow; she is a companion in this world and the next. If a husband dies, a wife follows soon afterwards; if she is gone before, she waiteth for her husband in heaven. She is the mother of the son who performs the funeral rite to secure everlasting bliss for his sire, rescuing him from the hell called Put. Therefore a man should reverence the mother of his son, and look upon his son as if he beheld his own self in a mirror, rejoicing the while as if he had found heaven.... Why, O king, dost thou spurn thine own child? Even the ants will protect their eggs; strangers far from home take the children of others on their knees to be made happy, but thou hast no compassion for this child, although he is thy son, thine own image.... Alas! what sin did I commit in my former state that I should have been deserted by my parents and now by thee!… If I must go hence, take thou thy son to thy bosom, O king.”
Said Dushyanta: “It has been well said that all women are liars. Who will believe thee? I know naught regarding thee or thy son.... Begone! O wicked woman, for thou art without shame.”
Shakuntala made answer, speaking boldly and without fear: “O king, thou canst perceive the shortcomings of others, although they may be as small as mustard seeds; thou art blind to thine own sins, although they may be big as Vilwa fruit. As the swine loveth dirt even in a flower garden, so do the wicked perceive evil in all that the good relate. Honest men refrain from speaking ill of others: the wicked rejoice in scandal. O king! truth is the chief of all virtues. Truth is God himself. Do not break thy vow of truth: let truth be ever a part of thee. But if thou wouldst rather be false, I must needs depart, for, verily, such a one as thee should be avoided.... Yet know now, O Dushyanta, that when thou art gone, my son will be king of this world, which is surrounded by the four seas and adorned by the monarch of mountains.”
Shakuntala then turned from the king, but a voice out of heaven spoke softly down the wind, saying:
“Shakuntala hath uttered what is true. Therefore, O Dushyanta, cherish thy son, and became thou wilt cherish him by command of the gods, let his name be Bharata (‘the cherished’).”
When the king heard these words, he spoke to his counsellors and said: “The celestial messenger hath spoken.... Had I welcomed this my son by pledge of Shakuntala alone, men would suspect the truth of her words and doubt his royal birth.”
Thereafter Dushyanta embraced his son and kissed him, and he honoured Shakuntala as his chief rani196; he said to her, soothingly: “From all men have I concealed our union; and for the sake of thine own good name I hesitated to acknowledge thee. Forgive my harsh words, as I forgive thine. Thou didst speak passionately because thou lovest me well, O great-eyed and fair one, whom I love also.”
The son of Shakuntala was then anointed as heir to the throne, and he was named Bharata.197
When Dushyanta died, Bharata became king. Great was his fame, as befitted a descendant of Chandra.198 He was a mighty warrior, and none could withstand him in battle; he made great conquests, and extended his kingdom all over Hindustan, which was called Bharatavarsha.199
King Bharata was the sire of King Hastin, who built the great city of Hastinapur; King Hastin begot King Kuru, and King Kuru begot King Shantanu.
Be it told of the King Shantanu that he was pious and just and all-powerful, as was meet for the great grandson of King Bharata. His first wife was the goddess Ganga of the Ganges river, and she was divinely beautiful like to her kind. Ere she assumed human form for a time, there came to her the eight Vasus, the attendants of Indra. It chanced that when the Brahman Vasishtha was engaged in his holy meditations the Vasus flew between him and the sun, whereupon the angered sage cursed them, saying: “Be born among men!” Nor could they escape this fate, so great was the Rishi's power over celestial beings. So they hastened to Ganga, and she consented to become their human mother, promising that she would cast them one by one into the Ganges soon after birth, so that they might return speedily to their celestial state. For this service Ganga made each of the Vasus promise to confer an eighth part of his power on her son, who, according to her desire, should remain among men for many years, but would never marry or have offspring.
2
SHANTANU MEETS THE GODDESS GANGA
From the painting by Warwick Goble
A day came thereafter when King Shantanu walked beside the Ganges. Suddenly there appeared before him a maiden of surpassing beauty. She was Ganga in human form. Her celestial garments had the splendour of lotus blooms; she was adorned with rare ornaments, and her teeth were radiant as pearls. The king was silenced by her charms, and gazed upon her steadfastly.... In time he perceived that the maiden regarded him with love-lorn eyes, as if she sought to look upon him for ever, and he spoke to her, saying: “O slender-waisted and fair one, art thou one of the Danavas, or art thou of the race of Gandharvas, or art thou of the Apsaras; art thou one of the Yakshas or Nagas,200 or art thou of human kind, O peerless and faultless one? Be thou my bride.”
The goddess made answer that she would wed the king, but said she must needs at once depart from him if he spoke harshly to her at any time, or attempted to thwart her in doing as she willed. Shantanu consented to her terms, and Ganga became his bride.
In time the goddess gave birth to a son, but soon afterwards she cast him into the Ganges, saying: “This for thy welfare.”
The king was stricken with horror, but he spake not a word to his beautiful bride lest she should leave him.
So were seven babes, one after another, destroyed by their mother in like manner. When the eighth was born, the goddess sought to drown him also; but the king's pent-up wrath broke forth in a torrent of speech, and he upbraided his heartless wife. Thus was his marriage vow broken, and Ganga given power to depart unto her own place. But ere she went she revealed unto the king who she was, and also why she had cast the Vasus, her children, into the Ganges. Then she suddenly vanished from before his eyes, taking the last babe with her.
Ere long the fair goddess returned to Shantanu for a brief space, and she brought with her for the king a fair and noble son, who was endowed with the virtues of the Vasus. Then she departed never to come again. The heart of Shantanu was moved towards the child, who became a comely and powerful youth, and was named Satanava.201
When Shantanu had grown old, he sought to marry a young and beautiful bride whom he loved. For one day as he walked beside the Jumna river he was attracted by a sweet and alluring perfume, which drew him through the trees until he beheld a maiden of celestial beauty with luminous black eyes.202 The king spake to her and said: “Who art thou, and whose daughter, O timid one? What doest thou here?”
Said the maiden, blessing Shantanu: “I am the daughter of a fisherman, and I ferry passengers across the river in my boat.”
Now, the name of this fair maiden was Satyavati.203 Like Shakuntala, she was of miraculous origin, and had been adopted by her reputed sire. It chanced that a fish once carried away in its stomach two unborn babes, a girl and a boy, whose father was a great rajah. This fish was caught by a fisherman, who opened it and found the children. He sent the manchild unto the rajah and kept the girl, who was reared as his own daughter. She grew to be comely and fair, but a fishy odour ever clung to her.
One day, as she ferried pilgrims across the Jumna, there entered her boat alone the high and pious Brahman Parashara, who was moved by the maiden's great beauty. He desired that she should become the mother of his son, and promised that ever afterwards an alluring perfume would emanate from her body. He then caused a cloud to fall upon the boat, and it vanished from sight.
When the fisher girl became the mother of a son, he grew suddenly before her eyes, and in a brief space was a man. His name was Vyasa204; he bade his mother farewell, and hastened to the depths of a forest to spend his days in holy meditation. Ere he departed he said unto Satyavati: “If ever thou hast need of me, think of me, and I shall come to thine aid.”
When this wonder had been accomplished, Satyavati became a virgin again through the power of the great sage Parashara, and a delicious odour lingered about her ever afterwards.
On this maiden King Shantanu gazed with love. Then he sought the fisherman, and said he desired the maiden to be his bride. But the man refused to give his daughter to the king in marriage until he promised that her son should be chosen as heir to the throne. Shantanu could not consent to disinherit Satanava, son of Ganga, and went away with a heavy heart.