Chapter 1 - Increase in the Height of Vindhya

[Sanskrit text for this chapter is available]

Note: Sage Agastya seems to be the first explorer of India to the south of Vindhya. His crossing of the Vindhya mountain is described as the ‘subjugation’ of Vindhya. The first five chapters of Kāśī Khaṇḍa describe this achievement in mythological terms. This story occurs in Mbh, Vana, 104.12-13 and VR 3.11.85.

Obeisance to Śrī Gaṇeśa

1. We meditate on that great Lord, the dear son of Maheśāna (Śiva), the Lord of Gaṇas (the attendants Nandin, Bhṛṅgi etc.), whose face resembles that of the leader of a herd of elephants and who is free from ailments.

2. May that Kāśī, the capital city of the enemy of Tripura, protect the universe from ignorance and its consequences—Kāśī which is on the earth yet not on the ground (Kāśī is reputed to be held aloft on the tip of the trident of Śiva), which is far above heaven (in yielding everlasting happiness), though staying below, which is bound to the earth but bestows liberation, wherein the creatures that meet death become immortal and which is always served and attended upon by the Suras on the banks of the river that sanctifies the three worlds (i.e. Gaṅgā).

3. Obeisance to that celebrated Lord of brilliance (the Sun as well as the Absolute Being) around whom the Lords of the three worlds (Brahmā, Viṣṇu and Śiva) move under the pretext of the three joints (dawn, midday and dusk) and carry on their functions (of creation, sustenance and annihilation) for ever.

4. The son of Satyavatī, the composer of the eighteen Purāṇas, recounted to Sūta this holy story that dispels sins.

Śrī Vyāsa said:

5-6. Once, Sage Nārada possessing all Brāhmaṇical powers, took his bath in the sacred waters of Narmadā and worshipped Lord Oṃkāra in the company of Gaurī, who is the bestower of everything on all embodied beings. While proceeding ahead, he saw in front of him Mountain Vindhya washed and sanctified by the waters of Revā, dispelling all possible distresses (in the physical body due to illness, or attack from other living beings or divine intercession) of mundane existence.

Description of Vindhya

[Note: verses 7-36 give a beautiful description of the Vindhya mountain. The words used here are pregnant with double meaning and hence it is difficult to comprehend their full implications.]

7. By means of his two refulgent forms, that of the immobile and that of the mobile (i.e., through precious stones found therein and due to semi-divine beings residing there), he makes Vasumatī (the earth, possessor of treasure of Vasus i.e., gems, fire, rays etc.) true to its name.

8. Through Rasālas (mangoes), it is the storehouse of Rasa (juice); through Aśoka trees it dispels Śoka (grief); it is brilliant all round with the trees like Tāla, Tamāla, Hintāla and Sāla.

9. Due to arecanut trees (Khapura), it has (as if) the shape of an ethereal city (Kha-pura); with Śrī-phala (Bilva) trees it really bestows glory (Srī) as its fruit (that is the mountain appears extremely beautiful with Bilva trees).

Through Agaru (fragrant aloewood trees) it has great Śrī (brilliance or fragrance); through Kapitthas (wood-apple trees) it has the tawny colour of a monkey.

10. It is charming to the mind through Lakuca (a kind of bread-fruit tree) that has the shape of the breasts of sylvan deities. It shines with plantain trees laden with nectar-like fruits.

11. It is like the dancing pavilion of Śrī (Lakṣmī) through orange trees of excellent hues. It abounds in Vānīras (reeds), Jaṃbīras (citrons) and Bījapūras (a variety of citron).

12. It appears to be performing Hallīsaka (dance in which a single man dances with many women) through the Kaṃkola creepers tremulous in the wind. It is, as it were, an abode of gentle, playful dance through the gentle, sportive movements of the creeper Lavali.

13. It appears (as if) to beckon the weary travellers for rest through the gestures of the gently moving leaves of Karpūrakadalī (a variety of plantain).

14. It is like an excellent male elephant (or a powerful man) that fondles the breast-like branches of Mallikā (jasmine) plant, through the sprouts of Punnāga tree that appear like the smooth hands.

15. Through pomegranates burst open, it appears to reveal its heart full of love (red in colour). It appears to embrace the Mādhavī creeper in the forest in the form of the husband.

16. It seems that all around it, it holds millions of Cosmic Eggs through the lofty Uduṃbaras shining brilliantly with infinite number of fruits in clusters, like Ananta (the infinite one, supreme soul).

17. It is surrounded by Panasa (jackfruit) trees that resemble the noses of forest deities and Palāśa trees appearing like the nose of a parrot and forsaken by the leaves, because it has (as if) eaten away the flesh of persons in separation.

18. It shines splendidly all around through the group of Kadaṃbaka trees that appear to be having the experience of horripilation (due to annoyance) on seeing the Nīpas calling themselves Kadaṃbakas.

19. It shines with Nameru trees having tops as lofty as Meru, as well as Rājādana (Priyāla) trees and Madana (Dhattūra) trees resembling abodes of lovers.

20. On every slope there are fascinating Vaṭa trees and thus the mountain appears to be surrounded by many lofty tents. With the bunches (of flowers) of Kuṭaja tree, it shines as though with cranes perched.

21. With the trees Karamarda, Karīa, Karañja and Karaṃbaka, it appears like one having a thousand hands, all raised aloft by way of summoning (and receiving) suppliants.

22. With the lustrous Rājacampaka buds, it appears to have the waving of lights. With the full-blown Śālmali trees, it possesses a lustre that far surpasses the lustre of a lotus lake.

23. It dazzles remarkably with tall Aśvattha trees of tremulous leaves in some places; with golden Ketaka trees in some places and with Kṛtamāla and Naktamāla trees in some places.

24. It remarkably shines with Karkandhus, Bandhujīvas and Putrajīvas as well as Tinduka and Iṅgudī trees. With Karuṇa trees it is like an abode of pity and sympathy (Karuṇā).

25. It appears to always adore Śìva in the form of the Earth-element (one of the eight forms of Śiva) with the pearls dropped from its own hand, through the Madhūka flowers that drop down.

26. It appears to be fanned by the trees Sarja (Śāla), Arjuna, Añjana and Bīja, It has held aloft an umbrella in the sky apparently by means of coconut and date palm trees.

27-28. With lustrous Picumanda (Neem tree), Mandāra, Kovidāra, Pāṭalā, Tintiṇī, Ghoṇṭā, Śākhoṭa and Karahāṭaka too, it appears to be raising aloft an umbrella in the sky.

With the different types of Śīhuṇḍa, Eraṇḍa, Guḍapuṣpa, Bakula and Tilaka, it looks like one having his forehead marked with Tilaka (ritualistic mark).

29. It shines remarkably with Akṣa, Plakṣa, Śallakī, Devadāru, Haridruma (and trees, creepers always bearing fruits and flowers such as), Sadāphala, Sadāpuṣpa and other trees and creepers.

30. It is covered with the forests of cardamom, cloves, pepper and Kuluñjana. It is rendered colourful with Jambūs, Āmrātakas, Bhallāta, Śelu and Śrīparṇī.

31. It is charming by the forests of Śāka (those with leaves rough inside and smooth outside) and Śaṅkha and it is embellished by the forests of sandal, red sandal, Harītakī, Karṇikāra and Dhātrī.

32. It is covered with hundreds of vines of grapes, betel and Kaṇā. It is rendered fragrant through Mallikā, Yūthikā, Kunda and Madayantī.

33. It is embellished with Mālatī creepers surrounded by swarms of whirling and hovering bees. Hence, it seems as though Kṛṣṇa has come himself in the guise of the bees in order to have dalliance with the numerous cowherdesses.

34. It is full of different kinds of animals. Many kinds of birds make it noisy. All round there are many rivers, lakes, springs and puddles.

35. It seems occupied by different gods with a desire for complete and all-round enjoyment. They have to come here after forsaking heavenly regions of insignificant lustre.

36. With leaves and flowers scattered all round, it appears to offer Arghya (to the venerable visitor). It seems to welcome (him) from a distance through the cries of peacocks.

57. Then the Mountain too, from a distance, saw Nārada in the firmament. He had the refulgence of hundreds of suns. His garments sparkled. The Mountain advanced forth to greet him.

38. On seeing him arriving, his mental darkness (of ignorance) as well as the darkness of the caves got removed by the brilliance of the body of the son of Brahmā.

39. Though the Mountain was hard, he eschewed the hardness (due to being rocky in nature); he assumed softness because the sense of awe arose in him and due to the spiritual splendour (of Nārada) and because his activities were like those of good people.

40. On seeing the softness (of the mountain) in its two forms (that of the mobile as well as of the immobile) Nārada rejoiced much. The minds of good people can be captivated through humility.

41. On seeing a person coming towards his house, whether he be important or unimportant, if an unimportant person assumes modesty, he must be considered important. (All) important persons are not (necessarily) important.

42. Though standing tall with lofty peaks, he (the Mountain) bent down his head very low touching the ground. The Mountain bowed down to the great sage.

43. (The sage) lifted him up with the tips of his hands and offered his blessings to him. He took the seat offered by him which was on a higher level than even that of his mind.

44. He (the Mountain) adored him (the sage) with Arghyas (materials of adoration) having eight constituents, viz. curds, honey, ghee, raw rice grains wet with water, Dūrvā grass, gingelly seeds, Kuśa grass and flowers.

45. The sage received the Arghya. The tired sage was rendered free from fatigue (by the Mountain) by means of rubbing and pressing his feet and other services. On seeing the sage relieved of fatigue, the humble Mountain spoke:

46-48. “The Rajas quality in me has been quickly removed today by the dust particles from your feet. The internal darkness too (of ignorance) in me has been eradicated quickly by the splendour of your physical body.

O sage, my prosperity has become fruitful today. This day has been really a good day. The meritorious actions performed before and the merits earned since long have borne fruit today.

My status of being a Dharādhara (mountain, the sustainer of the earth) will be respected by mountains today.”

On hearing this, the sage heaved a sigh and sat back.

49. With his mind overwhelmed by perturbation, the best among Mountains said:

“O holy Brāhmaṇa well-versed in everything, tell me the cause of your sigh.

50. Whatever is desired in the three worlds has not been unobserved by you. If you have any sympathy for me, let it be mentioned. I bow down to you.

51. My voice has been choked up with excessive delight caused by your arrival. I cannot express myself eloquently. I however would like to say one thing.

52. The ability to sustain the earth is described by earlier persons in regard to Meru and other (mountains) due to their being in a group. As for me, I sustain the earth singly.

53. Himavān is solely honoured by good people because he happens to be the father of Gaurī, the first Lord of mountains and a kinsman of Paśupati (Lord Śiva).

54. Meru is not considered to be worthy of the highest honour anywhere (in any respect) by me, (although) he is full of gold or because his ridges contain precious stones or because he is the abode of Suras.

55. Aren’t there hundreds of mountains capable of sportively supporting the earth? They are honoured by good people but they are honoured only in their own regions.

56. The (honour) of the Udaya Mountain (Eastern Mountain) is solely dependent on his sympathy for Mandeha demons who have doubts about their bodies^[1]. The Niṣadha Mountain does not have medicinal herbs. The Asta (Western) Mountain has his lustre bedimmed.

57. The Nīla Mountain is the abode of blueness (darkness); Manḍāra has feeble light and brilliance; the Malaya Mountain is the abode of serpents and Raivata is not aware of wealth.

58. Hemakūṭa, Trikūṭa and others have the word Kūṭa (fraud, deception) in the second half (of their names). Kiṣkindha, Krauñca, Sahya and others cannot bear the burden of the earth (because they are insignificant).”

59-61a. On hearing these words of Vindhya, Nārada thought within himself: ‘Being puffed up with too much of pride is not conducive to (real) greatness. Are not there mountains here, the chief of whom is Śrīśaila? Are not they spotlessly glorious? The very sight of their peaks leads to the liberation of good people. His intrinsic strength must be seen.’

61b-63. After thinking thus the sage spoke: “While pointing out the capacities of (various) mountains you have spoken the truth.

The leading mountain Meru disparages you much among the mountains. Why I heaved a sigh has been now mentioned to you. Or why should we Mahātmans (those whose souls dwell on the great Absolute) worry about these things? Hail unto you.” After saying this, he went along the aerial path.

64. After the departure of the sage, Vindhya became much depressed in mind and censured himself. His desire having become futile, his anxiety increased.

Vindhya said:

65. Fie upon the life of one devoid of the knowledge of scriptures and arts! Fie upon the life of one not exerting himself adequately! Fie upon the life of one defeated by kinsmen! Fie upon the life of one whose desire has become futile!

66. How can he who is surpassed by an enemy eat food in the day-time? How does he get sleep at night? How can he have (sexual) pleasure in privacy?

67. The distress of forest fire does not affect me as much as the continuity of worried thoughts and painful experiences.

68. It has been aptly mentioned by those conversant with the past (or Purāṇas) that the nature of anxiety (anxious thoughts) is extremely terrible. It does not subside through medicines, observance of fasts or other means.

69. The fever of anxiety deprives one of hunger, sleep, strength, beauteous form, enthusiasm, intellect and glory as well as the entire life of men.

70. An ordinary fever is called fever due to indigestion, if six days go by; but this fever of anxiety goes on recurring every day.

71. In regard to this fever of anxiety, the blessed Dhanvantari is verily powerless. Caraka (an ancient physician) does not step in here. Nor are Aśvinī deities competent in any way.

72. What shall I do? Where shall I go? How shall I conquer Meru? Shall I leap on to his head? No, I shan’t.

73. I have been rendered wingless by someone belonging to our family, who made Indra furious. Fie upon my endeavour for victory, as I am wingless!

74. Or why does Meru compete with me so much? Usually those who lift the burden of the earth are prone to be erroneous (and ignorant).

75. How can the utterance of falsehood be imputed to Nārada who practises for the realisation of Brahman, who is conversant with the Vedas and is a resident of the Satyaloka (God Brahmā’s region)?

76. The consideration of relevance or irrelevance (of the utterance of falsehood) is not proper for persons like me. The mind of only those who are incapable of heroic action takes to (such) thinking.

77. Or, of what avail are futile thoughts like these? I shall seek refuge in the Lord of the universe, the creator of the universe. He will grant me the proper power of judgement.

78. Indeed the Lord of the universe is extolled as the Lord of the helpless, the Lord of all. Meditating on him (even) for a short while, I shall come to a decision.

79. I shall do this only. Procrastination is not desirable. Enemies and ailments getting increasingly powerful, should not be neglected by (really) efficient people.

80. Certainly, the Sun may be circumambulating Meru everyday along with the planets and the groups of stars considering him to be superior in strength.

81. After deciding thus, the Vindhya Mountain began to increase in height with the determination of a tough fighter by means of his peaks, which would reach and bring about an end to the limitless firmament.

82. No one should, on any account, have hostilities with others at any time. If at all it should be had, then effort should be made to such an extent that people should not laugh at him.

83. After obstructing the path of the Sun, the king of the mountains became calm as though he had achieved his object. The future of all living beings depends upon luck or the will of the Lord.

84-85. ‘That person whom the father of Yama (i.e. the Sun) circumambulates is noble, glorious, great and honourable. As long as a powerful man does not display his power, he can be disregarded by everyone like the fire (latent) in the wood.’

86. Thinking thus (t.he Mountain) shed off the burden of anxious thoughts and remained firmly committed to a steady effort. He eagerly awaited the rise of the Sun like (a true) Brāhmaṇa (for the purpose of the daily adoration).

Footnotes and references:

[1]:

They die at night but are revived in the Udaya Mountain the next morning (Viṣṇu Purāṇa).