Chapter 36 - Sunīthā Gets Married and Vena is Born

[Sanskrit text for this chapter is available]

Sunīthā said:

I-2a. O good lady, you have spoken the truth; I shall do like this. I shall allure the brāhmaṇa with this incantation, and not in any other way. Give me help so that I shall go to the meritorious one.

2b. Ramhbā, who was thus addressed by her, said to the high-minded one (i.e. Sunīthā):

3-5a. “O you beautiful young lady, tell me what kind of help I can give (you).” (Sunīthā said:) “O good lady, now go to him as my messenger.” Thus she spoke to that Rambhā of charming eyes. That celestial nymph Rambhā promised (her) like this only: “I shall help you; give me instructions.”

5b-13. Due to (her) good temperament, the beautiful lady, of large eyes and possessing beauty and youth, became of (i.e. took up) a divine form through a device. She was matchless in beauty in the world, and allured the three worlds. The charmingly smiling Rambhā, lovely in an all-elegant dress, was seated upon a swing on a very auspicious peak of Meru, which had lovely caves, which was covered with many minerals, which was adorned with various gems, which was covered with divine trees, which looked lovely due to abundant flowers, which was covered (i.e. crowded) with hosts of gods, which was resorted to by Gandharvas and celestial nymphs, which was attractive, very charming, and full of the shadows of the sandal and the aśoka trees. The beautiful lady looked lovely with the dark-blue silken garment, and with a bodice, having the colour of a bandhūka-flower, O best brāhmaṇa. The young lady, with all her limbs beautiful, had her hands engaged in (playing upon) the lute, (properly) beating the time, aṇḍ was singing an excellent, very melodious song, alluring the universe. The very beautiful young woman was surrounded by her friends; and Aṅga had resorted to meditation in an auspicious secluded cave. He, free from desire and anger, meditated upon Janārdana.

14-15a. The bright one (i.e. Aṅga), hearing that very melodious, sweet and very charming song, accompanied by beating time and (proper) measure, and attractive to all beings, swerved from his meditation, as he was fascinated by that enchanting song.

15b-17. With his mind swerving due to that fascination, looking repeatedly (at her) quickly got up from his seat, speedily went there; the very glorious one, seeing her seated on a swing, and with her hand full of the neck of the lute, laughing, singing well and with her face resembling the moon, was allured by the song and (her) beauty.

18-19. The best brāhmaṇa, the son of a sage, was struck with Cupid’s arrows (i.e. was overpowered by passion) due to her beauty, and with his mind perturbed and disturbed, talked through infatuation, and recoiled repeatedly. That moment only he perspired, shivered and was distressed.

20. Then Ariga, as it were being allured by great fascination, languid, and with his mind unsteady, trembling and being afflicted, came (there).

21. Seeing that Sunīthā, Mṛtyu’s daughter, of large eyes, glorious and smiling charmingly, the noble one said to her:

22. “O you beautiful lady, who are you? To whom do you belong? Surrounded by (your) friends, for what mission have you come (here)? Who has sent you to the forest?

23. In (this) large forest, your beautiful body is shining everywhere. Tell me (all about it) today only; be gracious to me.”

24. The great sage, pierced with the arrows of Cupid, and infatuated by her fascinating device, did not grasp her actions.

25. Hearing these great (i.e. significant) words of that very intelligent one, she (just) looked at the face of her friend, and did not say anything to that brāhmaṇa.

26. Sunīthā, with a sign, set on her friend, Rambhā. Then Rambhā respectfully said to the brāhmaṇa:

27. “This noble one is the daughter of the glorious Mṛtyu, known as Sunīthā, and adorned with the wealth of all (good) marks.

28. The young girl is looking for a groom, who is a treasure of penance, who is tranquil and restrained, who is very intelligent and well-versed in Vedic lore.”

29-34. Having heard these very significant words, the great sage said to that Rambhā, the best among the celestial nymphs: “I have propitiated Viṣṇu, Hari, of the form of all gods. He has given me a boon (granting) a son, and giving all prosperity. For that, O good lady, and for having a son, I am everyday thinking of the daughter of someone of an auspicious power. And for ever I am really not finding a good bride. Let this daughter, of Mṛtyu, whose conduct is righteous, and who is beautiful take me (as her groom) here, if she desires a husband. There is no doubt that I shall give whatever this young girl asks for. For having union with her I say that I (shall) give (even) what cannot be given.” (Rambhā said:) “O best brāhmaṇa, listen, what one thing you should just give.”

Rambhā said:

35-37. O best brahmaṇa, listen to the pledge which I (shall) tell now. She is never to be abandoned by you. She is your lawful wife. You have never to assume either a blemish or a merit of her; (and) for this, O best brahmaṇa, show (us) actually (some) convincing proof. O best brahmaṇa, give her your hand giving a convincing proof.

(He said): “Let it be so. I have given my hand to her. There should be no doubt about it.”

38-45. Thus establishing a relation showing a convincing proof, he married Sunīthā by means of the Gāndharva (type of) marriage. Having given that Sunīthā (in marriage) Rambhā, with her mind delighted, took leave of her, and went to her own abode. The friends, with their minds very much delighted, went to their own abodes. When all the friends had (thus) left, Aṅga sported with his dear wife. Having generated on her a son possessing all (auspicious) marks, he named the son ‘Vena’. Then that son of Sunīthā (viz. Vena), of a great lustre, grew. The intelligent one, having studied the branches of the Veda, along with archery, mastered all the lores. Vena, the son of Aṅga, abided by good manners. That Vena, the best among the brāhmaṇas, took to the behaviour of kṣatriyas. As Indra, endowed with all lustre, shines in heaven, the very intelligent one shone with his own might and valour.

46-50a. When following the period of Cākṣuṣa^[1] Manu that of Vaivasvata arrived, the beings were sinking in the world without a protector of the beings (i.e. without a king). The sages, having penance as their wealth, and knowing the essence of righteousness, thought of a king knowing righteousness and well-versed in truth. They just saw Vena, prosperous and endowed with (auspicious) marks. The best brāhmaṇas consecrated him in the position of the lord of created beings. When that noble king (Vena), the son of Aṅga, was consecrated, all the lords of created beings went to a penance-grove. When they had left, Vena ruled over the kingdom.

Sūta said:

50b-57. That Sunīthā, seeing her son looking well after the entire kingdom, thought: ‘Due to the prowess and the curse of that noble one, my glorious son will be the protector of righteousness.’ Thinking like this, she was everyday afraid of her former sins. She would present (i.e. she presented) before her son the very meritorious essential requisites of Dharma. She would throw (i.e. she threw) light on such virtues as truthfulness etc. She said to her son like this: “O son, I am the daughter of Dharma; (and) your father knows the essence of piety; therefore, practise piety.” Thus that good lady would always advise her son, Vena. He would obey (i.e. obeyed) the words, proper for (i.e. leading to the well-being of) his subjects. Thus on the globe Vena had become a king. The people lived happily. The subjects were pleased. Thus was the greatness of the kingdom of noble Vena. When the king was ruling, the ways of Dharma prevailed.

Footnotes and references:

[1]:

Cākṣuṣa is the sixth Manu and Vaivasvata is the seventh. Manvantara is a period or age of a Manu. This period comprises 4,320,000 human years or /l4th day of Brahmā, the fourteen Manvantaras making up one whole day.