Chapter 28 - Kāṣṭhilā’s story (continued)

[Sanskrit text for this chapter is available]

Kāṣṭhilā said:

1. On seeing the Rākṣasa, comparable to the black annihilator Yama, rushing at them, the Ogress became afraid and spoke thus to my husband.

2. “Hurl this Śakti that is as refulgent as fire and bedecked in gold. May this husband of mine die and become the beloved of Digambara’s enemy (i.e. Yama).

3. At her instance, my husband assumed great manliness and hurled the massive Śakti at the chest of the Rākṣasa.

4-5. The Śakti that blazed brilliantly like fire and illuminated the ten quarters, the point of which was sharp and emitted divine rays and was jingling with hundreds of tinkling bells fitted into it, the body of which was smeared with red sandal paste, and was beautified with (the covering) of red cloth. It went off from the hands of the Brāhmaṇa, pierced into the heart of the Rākṣasa.

6-7. After reducing the Rākṣasa to ashes, it went up into the sky. After felling (killing) her husband through the hands of the Brāhmaṇa, the ogress considered herself as having achieved her goal. Hairs stood on end due to her delight. The delighted ogress then spoke to the splendid-eyed Brāhmaṇa.

8. “O my lover, come on, Enter freely my beautiful cave. Enjoy all the great pleasures, divine as well as human, in my company.”

9. “So be it” said my husband who was extremely delighted. Then she took my husband and entered her cave joyfully.

10. Without caring to look at the ashes to which her husband‘s body had been reduced, she clasped my husband with her protruding breasts.

11-12. She pointed out to him that maiden of slender body who was lying down on the bed.—“O excellent Brāhmaṇa, this lady of black side-glances, with lips red like the Bimba fruit and of gold-like lustrous complexion had been brought (by my husband) to make her his wife, from Varanasi, the city whose limits arc not transgressed by all sins.

13. That city is called Śakti Kṣetra (the sacred place of Divine Power) and is holy and destructive of sins. It is the abode of Tripurāri (God Śiva) and it extends to five Gavyūtis (i.e. fifteen Kilometers).

14. Men who die therein are never reborn into any womb. Kindly take this lady of bright eyes to her father’s house.

15. These jewels, beds and seats are at your disposal. If you wish you can sell all these things including myself.

16. O Brāhmaṇa, for your sake the terrible Rākṣasa was slain by me who am enamoured of your comely features. He has been sent to the abode of Yama.

17. Hence, O Lord, have confidence in me. O largeeyed one, I am your devotee. I can assume any form I like. ‘Enjoy me.’

18. O lady of beautiful eyes, on hearing these words of the love-lorn ogress, my husband spoke these words to the Rākṣasī in the presence of that virgin.

19. As he was guarded and suspicious he spoke sweet words—

“O blessed lady, (it is mentioned) in the treatises on polity and ethics that women should not be trusted.

20-21. How will she not injure me, she who kills her husband ever since her girlhood days? Considering another man more handsome, this lascivious woman (may cause my death). O fair-faced lady, still I continue to believe in you.

22. O beautiful woman, I have sought refuge in you, kill me, if you please, to-day or tomorrow or after a fortnight or a month or a year.

23-24. This must be done by you only thus (as though) I have not helped you today (?) For the sake of vengeance (help in return?) the soul must be offered by you. (You must give yourself up). Since you unhesitatingly killed your husband for my sake, O lady of good eyes, I do not say anything more.”

25. On hearing the words of my husband, she spoke thus: “O Brāhmaṇa, killing some one who has trusted in one is on a par with the slaughter of a Brāhmaṇa.

26. If, on account of this, you consider me a cruel Rākṣasī, the destroyer of her husband (my reply is) I hate my husband. How will I kill one who confides in me and believes in me?

27. The way of Dharma (virtue and piety) is very subtle. It cannot be understood by any means, by any one anywhere whether Daitya or Rākṣasa or others. But some men are clever in thinking about the subtleties of Dharma.

28. (Those who know Dharma) attain Naiṣkarmya (freedom from the Karmans i.e. Mokṣa) through their perishable physical body. This is heard in the Purāṇas. Same thing is being mentioned here.

29. It is through the favourable nature of Dharma that Viṣṇu the powerful God could assume ten incarnations. But in them much misery was experienced by him.^[1]

30. Where is Rāma, the abode of Śrī, who for the sake of Sītā, accompanied by Lakṣmaṇa lamented in the course of the events and they were bound by the serpentine nooses?

31. Where is Vasudeva’s son, the lord of Devas, of the form of perfect knowledge? And where is the fully worldly man who sheds tears saying “O what a pity?” who makes signs and gestures with his eyes and who acts as servant unto Pārtha (i.e. Arjuna), Ugrasena and others? (What a lot of difference there is!)

32. O Brāhmaṇa, the activities of the Lord are beyond human scrutiny^[2] though he abides by the favourable Dharma. Vyāsa^[3] the son of Parāśara, is himself the classifier of the Vedas. He was a man of truthful vision. His very form is worthy of being worshipped. (But) he was born of the semen virile of one who destroyed the virginity (of a woman). Hence he is called a Kānīna (son of an unmarried girl). Moreover, he had sexual intercourse with t he wives of his younger brothers.

33. Śantanu was a Parivettṛ (one who had married before his elder brother Devāpi). He was the second husband of a lady (Satyavatī who married twice). At first he was the husband of the heavenly river. His son was the veritable Vasu (Bhīṣma), the unmarried elder brother (whose younger brother Vicitravīrya was married before him); he attained death due to the arguments of a woman (Ambā) who became Śikhaṇḍin in the next birth.

34. The Pāṇḍavas were born of adultery (as each was born from a different person other than their legal father Pāṇḍu. Thus they were actually bastards. All of them cohabited with the same woman, viz. Draupadī. Still their glorification, is considered holy and sacred. It is destructive of sins.

35-37. Viṣṇu whom people meditate upon and truly remember, who is called Yogamūrti (Embodiment of Yoga) and who is eternal, was enamoured of courtesans. Śrīnṛsiṃha who advised Prahlāda and others and who destroyed Asuras is considered as the deity and Lord of the Devas (Defective). He is the destroyer of even the impression of worldly existence, he is the deity and Lord of the Devas. He was the destroyer of Hiraṇyākṣa (Hiraṇyakaśipu?) but he stayed in his abode (?)

38. The son of Jamadagni (Paraśurāma) had realised his soul himself He had destroyed his sins by means of his austerities. He was Lord himself But he was the perpetrator of such deeds as massacres of Kṣattriyas and killing of children in the womb.

39. He himself was a leading Yogin. He was a Brāḥ- maṇa engaged in educating people, but acting within the perview of Dharma, he became one who brought agony into the world.

40. Nārada was a Nārada (destroyer of groups of men)^[4] again and again. Nārada was devoted to Nārāyaṇa. Nāra means one who is a benefactor of men and also one who is immortal.

41. Gautama was Gotama (most timid like a cow). O Brāhmaṇa, he was devoted to the activities of a cowherd. He had written a treatise (i.e. Nyāya sūtra) the topics of which are beyond the pale of the Vedas; (but he is called) one who helps the Vedas.

42-44a Vasiṣṭha and even Agastya, who were born of Urvaśī, are considered to be masters. By Vasiṣṭha a sacred treatise of excellent nature named Vasiṣṭhasmṛti had been composed for helping the whole world. In that work the Purāṇas and the Vedas are considered to be equal. He was himself the preceptor of Śrī Rāma who was none other than the Almighty (Viṣṇu). Why was he cursed by Gādhija (Viśvāmitra)?^[5] Why was he born in the womb of a lower animal?

44b-45a The powerful Agastya had overpowered the Vindhya mountain, the demon Vātāpi and also the ocean. How is he the receiver of hire money (?)^[6] He served in the way that is difficult for others to do.

45b-46a. The creator is worthy of being worshipped by the sun etc. and is the honourable grandsire of the world. How did he become enamoured of a lady of fascinating; beauty and give up his body?

46b-47a. God Śiva, the bestower of auspicious things, is the lord of Prakṛti. He is greater than the greatest. How did he carnally approach the wives of the Devas? How does he pursue inauspicious activities in the cremation ground?

47b-48. Hence, O Brāhmaṇa, it is the prescribed rule that good conduct must be pursued duly. He who is the foremost among the knowers of things shall not abandon good conduct by having the egotist feeling, (then) he will obtain the highest peace conducive to virtue here and hereafter.

49. Dharma is remembered as conducive to Apavarga (salvation). Wealth is the only thing through which Dharma can be achieved. That Dharma I have achieved in the form of wealth that is the greatest of all.

50-51. O Brāhmaṇa, listen. In this connection, I shall recount to you the subtle way of Dharma. Abducting a girl, my husband was coming this way. He saw you were involved because you were brought there by your Karman. That was not his fault. He was asked by me—“Why was this girl brought?”

52-53. Then a lie was uttered by him that it was for his food. On hearing that, the girl in bondage told me everything pointing out his desire. Those who say that in wedded life the wife is a hindrance to salvation, cannot be understood as knowers of reality. Since the wife is not an obstacle.

54. Only she is the real wife who is able to uplift a husband falling into the hell. Any other woman is like a twining creeper of Karman, the bestower of worldly bondage.

55. What is sinful in this you hear from me, O my bridegroom who have come to me by yourself. Even if the vital breaths come to the throat, falsehood should not be uttered.

56. One must always be truthful. Dharma is directly based on Truth. God Brahmā is based on Truth. All good men abide by Truth.

57. The entire universe is established in the Truth, the universe consisting of the mobile and the immobile beings is always based on Truth. The words “One shall always speak the Truth”^[7] are proclaimed in the Vedāntas.

58. The Truth is of the form of Brahman. We call Brahman by the word Truth. O Brāhmaṇa, the Truth is always auspicious. It is the bestower of everything that is auspicious.

59. Untruth is the bestower of self destruction though immediately it may breed the confidence of belief. But
Truth should not be spoken to women. Listen to the reason thereof.

60. In such directives as “Do not reveal to the woman (the extent of) the treasury”, it prevents future faults. That is said to be the cause of Dharma which reveals the subtlety of Dharma.

61. That is called wedded life where the witnesses of marriage had been Kuśa grass, Brāhmaṇas, water, fire, Vedas, Earth, time, space and Devas.

62. The rite of acceptance is laid down in the celebration of marriage. If the woman and the man are consecrated by Brāhmaṇas, they are regarded as the teacher and the disciple.

63. Hence, the bride and the bridegroom are mutually related as teachers and disciples. No difference at all, even to the minutest extent, should be understood by a discriminating man as existing between these two.

64. The importance of women and employees is in accordance with the difference in rites. If there is the defect of contrariety (in relations etc.) anywhere, the cause of it is fate alone.

65-66. The entire universe consisting of gods, Asuras, and human beings is subservient to Fate. Fate is the accumulation of impressions of Karmas in the previous births. He who enjoys and experiences whatever comes to his lot, whether auspicious or inauspicious and behaves spontaneously with both, is called a quiescent person by the learned knowledgeable men.

67. A quiet person whose activity is based on the Truth enables the world to cross mundane existence. It is by knowing such and other details that my husband was prevented from falling into hell.

68. He was sanctified by me by preventing him from committing the sin of violating virginity. That is the help rendered by me. He has now attained the goal of the virtuous and lucky men after having been struck down by you.

69. My husband was helped by me who know the subtlety of Dharma. O excellent Brāhmaṇa, I have acquired merit (Dharma) in saving your life.

70-71a. What has been achieved by that Dharma? Know it properly from me. I who am born in the species of an ogress, I who have been the wife of a Rākṣasa, have now become a Brāhmaṇa woman who can assume any form, the reason being Dharma.

71b-72. Dharma is the wish-yielding cow (Kāmadhenu). Satisfaction is the heavenly Nandana park. Vidyā is the cause of salvation and Tṛṣṇā (insatiable thirst) is the river Vaitaraṇī. My husband who was about to fall into Vaitaraṇī has been redeemed by me.

73. O Brāhmaṇa, I have helped this fair-faced girl also because she has been placed near a person who is the highest of all castes. She will be your wife in her father’s house.

74. 75. I will be guarding her and you for ever enlightening you with Dharma. Before my contact you had a wife, O Brāhmaṇa, who will be born as a being in lower animal species. Later on, as a result of my blessings, she will be released.

76. O Brāhmaṇa, in my previous birth I was the most beautiful woman in the world well-known as Kandalī. I was the daughter of the sage Aurva.

77. By the power of penance I was born as one of a twin. My brother born along with me, was suppressed by Aurva himself for the cause of Dharma.

78-79. I was educated and given in marriage to Durvāsas. O leading Brāhmaṇa, it was a result of my previous Karman that I attained him as my husband. I quarrelled with my husband. Hence, I was cursed by him and reduced to ashes. As a little of my sins remained, I was born as ogress.

80. In that birth this brilliant leader of demons Gobhila was attained by me as my husband but he has been struck down by you.

81. O excellent Brāhmaṇa, in his youth he had incurred a curse “Your death will be initiated by your wife on account of a certain princess.”

82. As a result of my previous Karman, I have been bereft of the nature of an ogress. Being powerful on account of the auspicious actions, I become your helpmate.

83. At the outset my husband abducted a virgin and I had been made miserable by him. Hence, O Brāhmaṇa, he has been killed by me.

84. O lover, since you put trust in me with all your heart and soul in every respect I shall protect you in every respect.

85. This is my binding by oath with five elements as my witness and uttered in the presence of the all-pervading person. It is the truth.

86. O excellent Brāhmaṇa, you will not alter this agreement in any respect. O bestower of honour, you must abide by me in all activities.”

87. On hearing the words uttered by the ogress, the noble Brāhmaṇa carried out all instructions and she did accordingly.

88-89. Thereafter, the demoness gathered together all wealth from the cave. She assumed the form of a she-elephant and kept my husband on her back along with Ratnāvalī, the large-eyed girl. Joyously she went through the path of firmament, O lady of good eyes, towards Kāśī.

Footnotes and references:

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[1]:

Verses 29-47 give instances of adharma passed on as Dharma. The Rākṣasī describes the power of fate over all beings.

[2]:

Verses 29-47 give instances of adharma passed on as Dharma. The Rākṣasī describes the power of fate over all beings.

[3]:

This refers to the births of Dhṛtarāṣṭra and Pāṇḍu from the queens of Vicitravīrya, the son of Satyavatī and Śantanu. To have a heir to the Throne, Satyavatī requested Vyāsa who was born of her from Parāśara, to have sons from the queens of his younger brother Vicitravīrya. (Mahābhārata-Ādi). 104 and 105).

[4]:

These different connotations of Nārada are peculiar.

[5]:

When Vasiṣṭha learnt how Viśvāmitra persecuted his patrondisciple Hariścandra, he cursed Viśvāmitra to be a stork. In retaliation Viśvāmitra cursed him to be a kingfisher. (Devī Bhāgavata VI. 13. 34-47).

[6]:

This refers to Agastya’s employment as a bearer of the palanquin of Nahuṣa while he was in the position of Indra. Agastya however cursed Nahuṣa who was then transformed into a serpent.—Mahābhārata Udyoga ch. 17; Śānti 342-51..

[7]:

In various Upaniṣads such commandments are found Taittirīya I. 11.1, Kauṣītakī 1.6.