Canto LXI - The Story of the Brahman in the Svārociṣa Manvantara

Mārkaṇḍeya begins the relation of the Svārociṣa manvantara—young brāhman, by virtue of a magic ointment applied to his feet, visits the Himālaya mountains in half a day—The scenery there described—He wishes to return home, but the magic ointment has been dissolved by the snow, and he loses his way— The Apsaras Varūthinī meets him, and falling in love with him begs him for his love—He refuses all her entreaties, and at length appeals to the gārhapatya fire to help him homeward.

Krauṣṭuki spoke:

Thou hast duly related what thou wast asked, O great muni, namely, the constitution of the earth, ocean, &c., their dimensions, also the planets and their dimensions, and the constitution of the constellations, and the bhūrloka and the other worlds, and all the Lower Regions. And thou hast declared the Svāyambhuva Manvantara to me, O muni. Next I wish to hear about the Manvantaras which succeeded that, the deities who ruled over the Manvantaras, the ṛṣis, and the kings who were their sons.

Mārkaṇḍeya spoke:

I have made known to thee the Manvantara which is called Svāyambhuva. Now next to that hear about another which is named after Svārociṣa.^[1]

There lived a certain brāhman eminent among the dvijas in the town Aruṇāspada on the bank of the Varuṇā; and he surpassed the Asvins^[2] in beauty of form. He was gentle in disposition, upright in conduct, he had studied all the Vedas and Vedāṅgas; always gracious to guests, he was the refuge of all persons who arrived at night. Now he had this intention, “I will see the earth which has most charming forests and gardens, and is embellished with many a town.”

Now a certain guest once arrived at his abode, who was acquainted with the powers of various medicinal herbs, and skilled in the magic art. Now being requested by the former, whose mind was purified by faith, he described to him both countries and charming towns, forests, rivers,^[3] and mountains, and holy sanctuaries. Then the former filled with astonishment said to that best of brāhmans, “In that thou hast seen many countries thou art not worn with excessive toil, thou art not very old in life, nor hast thou long passed thy youth; how dost thou roam the earth in a short time, O brāhman?”

The brahman spoke:

By the power of spells and medicinal herbs my course is rendered free, O brahman; verily I travel a thousand yojanas in half a day.

Mārkaṇḍeya spoke:

Then the brāhman made him this answer in return with due respect, believing ^[4] the word of that wise brāhman, “Adorable Sir, give me the favour that comes from the power of spells; I have an intense desire to see this earth.” And that brāhman of exalted intellect gave him an ointment for the feet; and offered careful counsel^[5] regarding the region which the other mentioned.

Now the brāhman, with his feet anointed by the other, went to see the Himavat range, where many a cascade pours down, O best of dvijas, for he thought, “Since I can indeed travel a thousand yojanas in half a day,^[6] I will certainly return in the other half of it.” He reached the top of Himavat, not much fatigued in body, O brāhman. Then he roamed about there over the surface of the snowy mountain. Now the ointment on his feet, which was extracted from the choicest medicinal herbs, became washed off by the melting snow which accumulated on his feet. Thereupon he grew slack in his walk, as he wandered about hither and thither. He saw the peaks of the snowy range which most fascinate the mind. Gazing at those peaks which are loved of the Siddhas and Gandharvas, and where the Kinnaras disport themselves, which are delightful here and there for play and pastime among the gods and other heavenly beings, and which were thronged with hundreds of bevies of heavenly Apsarases, the brāhman, whose hair stood erect with delight, was not satiated, O muni. Filled with rapture he gazed at the mighty mountain range Himavat, which in one place captivated him with the fall of the broken water from a torrent, and which, in another place was made resonant with the cries of peacocks as they danced, and which was thronged here and there with pied-crested cuckoos,^[7] lapwings and other pretty birds, and with cock-koils and humming bees, which captivated the ear, and which was fanned by breezes perfumed with scents from trees that were in full blossom.

And after viewing the mighty mountain Himavat as it thus was, the young brahman resolved to go homewards, intending to see it again the next day. Now he had lost the ointment from his feet, his step was slow by reason of his long loalking, he pondered “What is this? I have acted unwisely, if the ointment is destroyed, having dissolved off me by the melted snow; and this mountain is very difficult of access, and it is a long distance that I have come here. I shall suffer loss in my rites. How shall I kindle a fire and do my dutiful homage and all else that is needful? I have fallen into a terrible strait. ‘This is charming! that is charming!’— with my sight so engrossed on this fine mountain, I shall not be satiated even in hundreds of years. The melodious talk of the Kinnaras ravishes my ears all around, and my nose eagerly seeks the scents from the trees that are in full blossom, and the breeze is delightful to the touch, and the fruits are full of juice, and the charming lakes forcibly captivate the mind. In these circumstances then if I may chance to see some ascetic, he may point out the road for me to go homeward.”

Mārkaṇḍeya spoke:

The brāhman, reflecting so, wandered yet on the snowy mountain; having lost the efficacy of the medicinal herbs from his feet, he sank into intense fatigue. And Varūthinī saw him, that goodly muni, as he was wandering; she a choice Apsaras, of high station, the daughter of Mūli,^[8] and beauteous in shape. As soon as she saw him Varūthinī felt her heart drawn towards that noble brāhman by love, in truth she was immediately filled with affection. She thought, “Who then is this, of most fascinating appearance? My birth may reach its reward if he do not despise met How handsome his shape! How graceful his gait! How deep his gaze! Where is there his equal on the earth? I have seen the gods and the Daityas, the Siddhas, the Gandharvas and the Nāgas; how is it there is not even one who rivals this high-souled man in figure? If he should fall in love with me as I have fallen in love with him, the store of merit which he has acquired may be attainable by me here. If he should cast a really loving glance on me today, then there would be no other woman in the three worlds, who has gained more merit than I.”

Mārkaṇḍeya spoke:

So reflecting the heavenly maiden, who was sick for love, showed herself in very lovely form. Now on seeing her, gracefully-formed Varūthinī, the young brāhman approached with deference and spoke this word—“Who art thou, O maiden bright as the lotus-cup? Or on whom dost thou attend? I am a brāhman, I have come here from the city Aruṇāspada. The ointment on my feet, by the power of which I came here, has perished being dissolved by the melting snow here, O maiden of fascinating glance!”

Varūthinī spoke:

I am the daughter of Mūli, of high station; I am well-known by name as Varūthinī. I roam here at all times indeed on this charming mountain. Being such I am compelled by the sight of thee, O brāhman, to declare my love. Do thou enjoin me what I must do, I am now submissive to thee.”

The brāhman spoke:

O benign sweet-smiler, tell me the means whereby I may go to my own home. Loss is befalling us in all our actions, and grievous loss befalls a brāhman in the perpetual and occasional ceremonies. Therefore, O lady, do thou deliver me from the Himalaya mountains. Absence from home is never commended in brāhmans. I have not sinned, O timid one; it was my curiosity to see other countries. All actions and the perpetual and occasional ceremonies are accomplished by a brāhman when he stays at home; so they are lost if he dwells away from home. Such as thou art, why should I say much. Do then, O illustrious lady, so that I may see my own abode ere the sun sets.

Varūthinī spoke:

Speak not so, illustrious Sir; let not that day come for me, in which abandoning me thou shalt resort to thy own abode! Ah! since heaven is not more charming, O young brāhman, then abandoning the gods’ abode we will stay here. Sporting with me on this beloved snowy mountain, thou thyself, O my beloved, wilt not remember thy mortal kinsmen. Seized and rendered submissive by love, I too will give thee here garlands, garments, ornaments, loving joys,^[9] and dainty food and unguents. Charming is the song of the Kinnaras, accompanied with the strains of the lute and flute; the breeze brings gladness to the body; there is warm food, the water is pure. Longed for by the mind is the bed, fragrant is the ointment. While thou remainest here, illustrious Sir, what more wilt thou have in thine own house? While thou remainest here, never will old age light on thee. This is the land of the thirty gods; it gives fullness to youth!” Having spoken thus, the lotus-eyed maiden, full of affection, exclaiming sweetly “Be thou gracious!” suddenly embraced him in the eagerness of her mind.

The brāhman spoke:

Touch me not; go to some other man who is like thyself, O worthless one! I have been wooed in one way, thou indeed approachest me in a very different way. The oblation to the gods, offered evening and morning, sustains the eternal worlds; the whole of these three worlds is established on the oblation to the gods, O foolish one!

Varūthinī spoke:

Am I not dear to thee, O brāhman? Is not the mountain charming? Leaving aside the Gandharvas, the Kinnaras and the others, whom dost thou desire? Surely, Sir, thou shalt go away from here to thy own abode without doubt; enjoy with me for a very little while the delights that are hard to be won.

The brāhman spoke:

I continually desire the gārhapatya and the two other fires; the fire-place is charming to me; my dear wife is the goddess who diffuses herself about me.^[10]

Varūthinī spoke:

Compassion, O brāhman, is the foremost of the eight good qualities of the soul; why dost thou not display it towards me, O cherisher of truth and righteousness? Forsaken by thee, I do not live; and I am full of affection for thee; I say not this falsely; be gracious, O gladdener of thy family!

The brāhman spoke:

If thou art in truth full of affection, and dost not speak to me out of mere politeness, then tell me the means by which I may go to my own home.

Varūthinī spoke:

Surely, Sir, thou shalt go away from here to thy own abode without doubt; enjoy with me for a very little while the delights that are hard to be won!

The brāhman spoke:

Striving after delights is not at all commended in brahmans, O Varūthinī;^[11] such striving in brāhmans tends to weariness in this world, and yields no fruit after death.

Varūthinī spoke:

If thou savest me who am at the point of death, thou wilt have the fruit of merit itself in the next world, and delights in another life; and thus the two things will procure thee prosperity in this world; if thou dost refuse, I shall die and thou wilt incur sin.

The brāhman spoke:

My spiritual preceptors have told me that one should not covet another’s wife; therefore I long not for thee; bewail thy love or be thou withered!

Mārkaṇḍeya spoke:

Having spoken thus, the illustrious brāhman, self-controlled and pure, touched water and prostrating himself addressed the gārhapatya fire with this muttered prayer,—“O adorable Gārhapatya fire! thou art the source of all rites; from thee and thee alone come the āhavanīya fire and the dakṣiṇa fire! By the nourishment given by thee the gods subsist who cause the rain, the crops and other benefits; by the crops, and them alone, the whole world subsists. Thus this world subsists through thee—by this truth I adjure thee that I may see my home today, ere sets the sun! By this truth I adjure thee that I may behold the sun today while I sit in my house, so that I may not neglect the Vedic rites at the proper time! And that, as the thought of and the longing for another’s goods and another’s wife have never occurred to me, so this virtue may be perfected in me!”

Footnotes and references:

[1]:

For svarociṣākhyam read svārociṣākhyam ?

[2]:

Aty-aśvinau, “one who surpasses the two Aśvins;” see Prof. Sir M. Monier-Williams’ Grammar, rule 126 i.

[3]:

For nadyaḥ read nadīḥ.

[4]:

For śrad-dhadhāno read śrad-dadhāno.

[5]:

Abhi-mantrayāmāsa; this meaning is not given to the verb in the dictionary.

[6]:

For dināddhana read dinārddhena,

[7]:

Cātaka; see page 29 note †.

[8]:

Mauleyā. The dictionary gives Mauleya as the name of a people, but that meaning seems inappropriate here. As a patronymic Mauleyī would appear more correct. See verse 46 below.

[9]:

Bhokṣa, not in the dictionary; read bhoga?

[10]:

Vistaraṇī, not in the dictionary.

[11]:

For Varūthinī read Varūthini.