Chapter 8 - The Story of King Sagara

[Sanskrit text for this chapter is available]

Introductory:

(a). This chapter deals with the following rulers of the solar race in a chronological order:

Rohita (mentioned in ch.7)—>Harita—>Campa (also known as Cañcu in Vāyv. P. 3.88.119 and other purāṇas)—>Sudeva—>Vijaya—>Bharuka—>(also called Ruruka, Karuka, Bhiruka in other purāṇas)—>Vṛka—>Bāhuka—>Sagara—>(Asamañjasa—>Aṃśumān mentioned only). The Matsya group of Purāṇas (viz. Matsya, Padma and Agni) drop all kings between Rohita and Vṛka, possibly being unimportant.

(b). The Sagar legend is very popular with all the purāṇas, vide Vāyu 3.88.123-167, Brahmāṇḍa III. chs 47-55, Matsya briefly in 12.39-43, Umā Saṃhitā. 38.20-57, and Textual similarity (including repetition of identical verses) in three different groups of purāṇas leads one to assume a common source which though not extant now, can be reconstructed.

Śrī Śuka continued:

1. To king Khaṭvāṅga was born Dīrghabāhu, whose son was Raghu of extensively spread renown. From him sprang the emperor Aja of whom Daśaratha was born.

2. When earnestly prayed by celestials this{GL_NOTE::} glorious Lord Hari, directly and entirely composed of Brahman{GL_NOTE::} Itself, divided Himself in four parts, and was born as Daśaratha’s sons under the designations Rāma, Lakṣmaṇa, Bharata and Śatrughna—himself in its entirety as Rāma and as his rays (aṃśa) in Lakṣmaṇa, Bharata and Śatrughna.

3. His life and works have been described in details and also heard by sages who have clearly understood the Truth. The story of the Lord of Sītā might have been listened by you many times.

5. May that Lord of the Kosala (country) protect us—the Lord who gave up his kingdom for honouring the pledge given by his father, and wandered from forest to forest on his lotus-feet that were too tender to bear the touch of the palms of his beloved Sītā (who pressed and massaged them to relieve their fatigue), and whose fatigue from journey was soothed by the leader of the monkeys (Hanumān or Sugrīva) and his younger brother Lakṣmaṇa; the Lord who constructed a bridge at the request of the deity presiding over the ocean, which was terrified at the display of his frowning eyebrows, excited by his wrath at the separation from his beloved, caused (by Rāvaṇa who was incited to do so) by disfiguring of Śūrpaṇakhā (by Lakṣmaṇa’s mutilating her nose and ears), and thus who was like a conflagration to the forest (in the form) of the wicked (demons).

6. During the sacrificial session of Viśvāmitra, prominent demons and nocturnal predators like Mārīca and others were (single-handedly) despatched by him while Lakṣmaṇa was simply witnessing.

7. In the hall specially erected for Sītā’s free election of her (prospective) husband, wherein were assembled eminent warriors of the world, Rāma, like unto a cub of an elephant sportively picking up a sugar-cane, lifted up the formidable bow of god Śiva which required three hundred bearers to bring it (at the hall), strung it, drew it and broke it in the middle, oh King.

8. Having won (as a prize) Śrī, the beautiful goddess of prosperity, who had already a place of honour on his bosom,—but is now called Sītā, who was eminently suitable to him in beauty, virtues, disposition, age and form, Rāma, on his way (to Ayodhyā), humbled down the overbearing pride and arrogance of Paraśurāma, the chief of Bhṛgus who extirpated the Kṣatriya race from the earth thrice seven times.

9. He honoured with his head (bent low) the order of his henpecked father who was bound by the noose of truthfulness (pledge to grant two boons to Kaikeyī who now demanded kingdom for her son and banishment of Rāma to forest). With his spouse, he relinquished his kingdom, wealth, his beloved relations (like his mother etc.), friends and palace and left for the forest just as a yogin who has renounced all attachments, would give up his body.

10. While (armed) with an irresistible bow in his hand, he went about leading a hard life (in the forest as a model for mankind to follow), he got mutilated the features of the wicked-minded sister of Rāvaṇa (viz. Śūrpaṇakhā who wanted to devour Sītā with a view to enjoy amorous life with Rāma etc.), and killed fourteen thousand of her kinsmen of whom Khara, Triśiras and Dūṣaṇa were prominent.

11. Being enticed away from his hermitage on seeing a miraculous (golden) form of a deer (assumed by Mārīca), who was so deputed by the Ten-necked demon Rāvaṇa whose passion (for Sītā) was inflamed by listening to the description of Sītā’s beauty, Rāma quickly slew Mārīca with an arrow, even as god Rudra (or Vīrabhadra) despatched Dakṣa (or Lord Nṛsiṃha killed Hiraṇyakaśipu), Oh Lord of men.

11. When, during his absence (from the hermitage) in the forest, the princess of Videha (Sītā) was abducted by the vilest demon Rāvaṇa like a wolf (stealthily carrying away a sheep), Rāma, being separated from his beloved, wandered in the forest with his brother Lakṣmaṇa simulating pitiable helplessness{GL_NOTE::} demonstrating (to the world) the tragic fate of those who are attached to women.

12.{GL_NOTE::} Rāma, whose feet are adored by gods Brahmā and Śiva even though he assumed the human form, then performed (like a son) the prescribed formal obsequies of Jaṭāyu (the king of vultures) who laid down his life (in attempting to free Sītā) for Rāma’s sake; he then slew the demon Kabandha.{GL_NOTE::}

1. Padaratnāvalī quotes a ‘Smṛti’ text which denies the possibility of affliction in the omnipresent Almighty Rāma. He feigned affliction for the public. VC. quotes Rāma-tāpanī UP. 1.1 and denies the possibility of affliction in Rāma, the veritable Para-Brahman Himself. Rāma simply gave support to Vipralambha Śṛṅgāra-rasa.

* Not found in Padaratnāvalī’s text.

2. He was originally a Gandharva Prince Viśvāvasu who was blessed with immortality by god Brahmā. He arrogantly attacked Indra who, with his Vajra squeezed his head and thighs into his body. When he begged for livelihood, he was given two long arms and a mouth on the belly. He was asked to stay near Mātaṅgāśrama in Krauñcāraṇya—a part of Daṇḍakāraṇya. When Rāma and Lakṣmaṇa came after Jaṭāyu’s funeral, he caught hold of them. Rāma and Lakṣmaṇa cut his hands. He asked who they were and then told them his life story and fell dead. When they cremated his body, a Gandharva King (Kabandha’s former self) rose in the air, advised Rāma to go to Sugrīva for more information about Sītā.—Vālmiki Rāmāyaṇa Araṇya Kāṇḍa—Sargas 70-72.

(whose head was in his chest and who attempted to seize Rāma and Lakṣmaṇa with his hands); he made an alliance with the monkeys. When Vāli was killed, He learnt the whereabouts of his beloved (Sītā). He then reached the shores of the ocean (near Laṅkā) with his forces of monkey chiefs (Sugrīva, Hanumān etc.).

13. (When, even after a fast of consecutive three nights, the presiding deity of the sea did not present himself, Rāma flared up in anger). The sea (its presiding deity) with alligators and acquatic animals in whom got panicky and bewildered, at the cast of his side-glance in apparent anger, and with its roar hushed up in terror, assumed a (human) form and taking on his head articles of worship approached his (Rāma’s) lotus-like feet and spoke as follows:

14. “We, dull-witted fellows, did not know you definitely to be the Immutable, Eternal (First) Person, the overlord of the Universe, Oh Supreme Lord. You are the Lord of Prakṛti (the source of guṇas), from the Sattva-guṇa out of which are evolved the celestials, from the rajas, the prajāpatis (Lord of creation) and from tamas, the goblin-leaders and other evil spirits.

15. May you be pleased to cross me at your sweet will. Do kill Ṛāvaṇa, the excreation of Viśravas who makes the three world shriek (in fear). Regain your consort, Oh hero! (Although my waters will not obstruct your movements) do construct a bridge here for the spread of your glory which (future) kings, conquerors of the quarters (world) reaching here, will sing.”

16. Having constructed a bridge across the sea with mountain peaks of various sizes, covered with trees the branches of which were shaken off by monkey chiefs, Rāma, the foremost in the Raghu’s race, under the supervision and guidance of Vibhīṣaṇa, and accompanied by the forces of Vānara chiefs like Sugrīva, Nīla, Hanumān, entered Laṅkā which was already burnt by (Hanumān) previously.

17. Like a river churned up by herds of elephants, the city of Laṅkā was in a state of commotion when its playgrounds, barns and granaries, treasuries, doorways, citygates, assembly-halls, roofs, balconies and pigeon-cots were barricaded and besieged by the armies of the monkey-chiefs, and platforms, flagstaffs, gold-vases (on either sides of entrances) and public squares were destroyed.

18. Observing the state of siege, the king of Rākṣasas (Rāvaṇa) despatched against them all his followers like Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and others, and his sons Indrajit, Prahasta, Atikāya, Vikampana and others, and finally (his brother) Kumbhakarṇa.

19. Accompanied by Sugrīva, Lakṣmaṇa, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān the bear, Panasa and others, Rāma marched against the Rākṣasa army impenetrable on account of its weaponry like swords, spikes, bows, prāsas (darts), double-edged swords, lances, arrows, iron clubs and long swords.

20. Aṅgada and all the generals of Rāma’s forces fell upon the Rākṣasa army consisting of battalions of elephants, infantry, chariots and cavalry, and engaged them in duels and struck them down with trees, rocks, maces and arrows, as their Lord Rāvaṇa had lost his auspicious luck by the touch of Sītā (in abduction).

21. Perceiving the destruction of his armies, Rāvaṇa, the king of Rākṣasas, got enraged. Ascending his aerial car Puṣpaka, he attacked Rāma who rode resplendent in a refulgent chariot brought from the celestial region by Mātali (the charioteer of god Indra). Rāvaṇa struck Rāma with sharp arrows with horse-shoe-shaped heads.

22. Rāma scolded him: “You, excretion of a man- eater! During our absence our beloved was taken away by you, a wicked fellow, even as a dog (steals away things when the house-owner is away). To you, a shameless fellow, I, like the god of death of irresistible power meting out the punishment to the perpetrator of a sin for his act, shall award the fruit of your detestable action, just now.”

23. Reproaching Ṛāvaṇa thus, Rāma shot his arrow that was already fixed on the bow. It pierced Rāvaṇa’s heart as if with the impact of the thunderbolt. Like a meritorious person whose balance of good acts is exhausted, Rāvaṇa fell from his aerial car, with blood gushing out of his ten mouths, while his partisans cried out ‘Alas!’.

24. Thousands of Rākṣasa women (whose husbands were killed{GL_NOTE::}) along with Mandodarī (Rāvaṇa’s chief queen) came out of Laṅkā and rushed to the battle-field¹ wailing loudly.

25. They embraced their respective relatives who were struck down by Lakṣmaṇa’s arrows. Beating themselves (their breasts with their own hands), those helpless ladies lamented loudly.

26. “Alas! Oh Rāvaṇa! Oh Lord! The terror of the world! Undone we are! Bereft of you, now trampled over by the enemies, to whom can Laṅkā look up for protection?

27. Oh highly blessed glorious Lord! Being overwhelmed with the passion of love, you did not estimate and anticipate the potential superforce of Sītā’s virtue whereby you have been reduced to this wretched condition.

28. Widowed is Laṅkā and we as well, Oh delight of your family! Your body has become now food for vultures, your soul fit for hell.”

Śrī Śuka said:

29. Under instructions from Rāma, the king of Kośalas Vibhīṣaṇa performed the prescribed funeral rites known as ‘sacrifice to manes’, of his relatives.

30. Thereafter, the glorious Lord Rāma caught sight of Sītā sitting under a Śiṃśipā tree, in the retreat of the Aśoka forest. She was emaciated and suffering from the (mental) agony, due to her separation from him.

1. Although commentators like Anvitārthaprakāśikā., Bhāgavata Candrikā, Bālaprabodhini and Bhaktamanorañjanī insist that those thousands of Rākṣasa women went to the spot where Rāvaṇa Fell, the above translation is justifiable as correct, in view of the next verse—The translator

31. Perceiving his most beloved wife in that helpless condition, Rāma was moved with compassion, even though her lotus-like face began to blossom with delight, at the sight of his own self.

32-34(A). Having conferred on Vibhīṣaṇa the sovereignty over Laṅkā, and Lordship over the Rākṣasas, and the life-span of a Kalpa (a period of the life span of fourteen Manus), the glorious Lord placed her in the aerial car Puṣ- paka and accompanied by brothers (Lakṣmaṇa and adopted brother Sugrīva) and Hanumān, Rāma ascended Puṣpaka. As he had completed the vow (of forest-dwelling for fourteen years), he returned to his capital (Ayodhyā), being showered on the way with flowers offered by the presiding deities of various regions, and his glorious deeds being joyously sung by gods like Brahmā and others.

34(B)-36. When Rāma heard that his brother put on bark-garments only, and subsisted on barley seeds boiled in cow’s urine, had grown matted hair and slept on bare ground with Kuśa grass spread over it, being extremely merciful by nature, he was deeply distressed.

37-39. Hearing of the arrival of his elder brother Rāma, Bharata took over his head the pair of wooden sandals (given to him as a token of love by Rāma) proceeded from his camp at Nandigrāma{GL_NOTE::}, along with citizens, his cabinet ministers and family preceptors. With vocal and instrumental music and in company of knowers of the Vedas loudly singing Vedic hymns, with flags of guilt edges and chariots plated with gold, and decked with beautiful banners of various colours, with gold caparisoned noble horses and warriors clad in gold armours, with artisans of different guilds and prominent courtesans and servants following on foot, and taking with him the royal insignia (such as white umbrella, chowries etc.), and valuable articles of various kinds (as presents), Bharata fell at his feet with his heart melted in tears of affection.

40. Bharata placed before him the pair of Rāma’s sandals (carried on his head so far), and stood before him with

1. Modern Nandgaon, close to Bharata Kuṇḍa, eight or nine miles South of Fyzabad (U.P.)—N.L.De—GDAMI, p. 138.

folded palms, and eyes full of tears. Rāma embraced him with his arms for a long time bathing him with waters that flowed from his eyes.

41. Rāma along with Sītā and Lakṣmaṇa paid personal obeisance to the worthiest of the Brāhmaṇas, and he (in turn) was bowed down by his subjects.

42. Seeing that their (real) lord had returned after the lapse of a long period, the subjects of northern Kosala, waving their upper garments and showering them with flowers, danced in joy.

43. Bharata carried the pair of sandals (of Rāma); Vibhīṣaṇa along with Sugrīva wielded chowries (cāmaras) and a fan (on his either side); Hanumān, the son of the wind god, held up the umbrella.

44. Śatrughna (the youngest brother of Rāma) held a a bow and a pair of quivers, Sītā, a waterpot of gourd, Aṅgada, the sword, Jāmbuvān, the king of bears, his gold plated shield, Oh King.

45. Occupying a seat in the Puṣpaka, attended to by prominent courtesans (mentioned above), and extolled by bards, the glorious Lord Rāmacandra shone like a rising moon in the midst of planets, Oh King.

46-47. Greeted by his brothers, Rāma also entered his festive capital city. Entering the palace, he paid due respects to the wife of his preceptor (or Kaikeyī and Sumitrā), his own mother, Kausalyā, the preceptors and elderly persons, his friends and younger (brothers etc.), and was worshipped by them in return. Sītā, the princess of Videha, and Lakṣmaṇa paid respect with due formalities.

48. Just as (dead) bodies get up after the return of the vital principle (life), the mothers were as if inspired with life when their sons returned. They placed their respective sons on their lap, and bathed them in the flood of their tears, and shed off their grief (of separation for their sons).

49. Having got removed (cut off) Rāma’s matted locks of hair, the preceptor Vasiṣṭha, along with elderly persons, sprinkled over him the waters of the four seas, holy rivers etc., as the coronation ceremony even as Bṛhaspati did, as per procedure laid down in Śāstras, to Indra.

50. Having taken a full bath including his head (the matted hair whereof were dressed off), Rāma, attired richly and adorned with wreaths of flowers and ornaments, appeared resplendent with his elegantly dressed and richly adorned (younger) brother and his consort Sītā.

51. When respectfully requested with a bow (to occupy the throne) by his brother Bharata, Rāma accepted the throne and protected in a fatherly way, his subjects who were devoted to their righteous duties according to the characteristics of their respective class in society (varṇa) and stage in life (āśrama). The subjects on their part regarded him as their father.

52. While Rāma, a king, expert in Dharma (Law and righteous duties of everyone) ruled and brought happiness to every being, the period of his reign was like the Kṛta Age (the Golden Age) even though actually the Age called Tretā was then, current.

53. (During his reign) forests, rivers, mountains, subcontinents, continents and seas—all yielded whatever was desired by the subjects, Oh prominent Bhārata.

54. While Rāma, (the incarnation of) Lord Viṣṇu was the king, there was no trouble from anxieties, diseases, old age, fatigue, pain, sorrow, fear, exhaustion. Even death did not take the toll of unwilling persons.

55. Strict in the observance of the vow of having only one wife throughout his life, leading a pious life of a royal sage, and of pure character, he himself performed strictly his duties as a householder, teaching thereby (a model life) to the world.

56. By her deep love, obedience, pious character, disciplined modesty, intelligence and bashfulness, the chaste queen Sītā who understood the mind of her Lord, captivated Rāma’s heart.

Footnotes and references:

[1]:

A site at a distance of four miles to the west of Bhagalpur. It was the capital of Aṅga, of which Karṇa was the King at the time of Mahābhārata Even then, it was a place of pilgrimage Vana 85, 14-15). It is full of ancient Buddhist and Jain relics as it was sacred to both the sects due to the association of the founders of their sects and other famous teachers of their sects. The Chānd Sadāgar and Behulā episode is supposed to have happened here and a fair in honour of Behulā is held here.

[2]:

A famous Kṣattrīya clan known after its founding father Tālajaṅgha, a descendant of Śaryāti—Mahābhārata Anu 30.7 also Vana 106.8.—It was one of the five clans of Haihayas.

[3]:

The Ionians; the Indo-Greeks who settled in the former NWF. provinces and the adjoining parts.

[4]:

Śakas or Scythians came from the valleys of the Oxus and the Jaxartes and they conquered a part of Western India and settled there.

[5]:

Haihayas were a branch of the Yādava clan. They ruled at Māhiṣmatī, near modern Māndhatā in Nimar District M.P., on the Narmadā.

[6]:

D.G. Sircar identifies these as a people of the country called Varvara or Barbara which lay in the lower valley of the Indus, where the city of Barbara was probably founded by Alexander. Sircar rejects S. Levi’s identification with Barbaria of the Periplus, the Coast of Somali on the Gulf of Aden. (SGAMI p. 233). The close association of Śakas and Barbaras in Purāṇas suggests their geographical proximity, which rules out S. Levy’s suggestion of its location in Africa.

[7]:

This is an explanation of the fashions of dress and hair-cut of these extra-Indian tribes, whose war-like qualities (Kṣatriyatva) are tacitly admitted, but are relegated to non-Indian status.

[8]:

(i) Bhāgavata Candrikā:Not even yogins can clearly realize, even to this day, the essentially true nature of you, the Supreme Soul, in spite of their attempts through concentration of mind in spiritual meditation or through their reasoning capacity. How can other persons like us who are not yogins but are creations of Hiraṇya-garbha (god Brahmā) and others, who, in their turn, are products of your mind, body, intellect, comprehend your true nature.

(ii) Padaratnāvalī: The unborn god Virifici (Brahmā) could not, to this day, perceive you to be a part or ray (aṃśa) of the Supreme Soul. Due to your inñnite nature, he cannot correctly comprehend you directly or indirectly through his power of mental concentration in spiritual meditation. How can others—other than Viriñci—who are devoid of meditational power and reasoning capacity, comprehend you? For these derive their knowledge through their sense-organs which are presided over by Marīci and other Lords of creations, who, in their turn, are the products of Viriñci’s body and mind.

[9]:

ātmanaḥ param—Brahma’s predecessor, father, Lord Viṣṇu.

[10]:

(i) Bhāgavata Candrikā: The corporeal beings, being under the dominance of three guṇas, see i.e. brood over guṇas or objects of senses, or perceive the body which is the product of tamas i.e. pradhāna, but not the indwelling soul, as they can cognise external objects only.

(ii) Padaratnāvalī: The embodied beings are classified according to the dominance of three guṇas viz. sattva, rajas and tamaṣ. Out of them, human beings, being dominated by rajas, are intent on the first three objectives of human life (dharma, artha, kāma) and hence perceive objects of senses, and are not interested in Mokṣa. The Asuras are dominated by Tamas, and have their minds deluded by Māyā, the binding power of Hari, and they see. i.e. experience the blinding darkness of hell. These are ignorant about their soul, and do not perceive Lord Viṣṇu who dwells in them.

[11]:

dehabhājaḥ [dehabhāj]—Gods, men etc. who identify their bodies with the Soul—Bālaprabodhini

[12]:

Padaratnāvalī: Who are not affected by the guṇas of Māyā (e.g. Sattva) and are devoid of Karmas and the material body (evolved out of guṇas); who are different from Brahman (sat) and material atoms (asat); your assumption of the body being for showering grace on the people (by imparting knowledge) and not as a result of karmas. Hence, you are above miseries.

[13]:

OR (1) Oh Sage, who have subdued Māyā and have been devoid of guṇas.

(2) Oh Sage in whom Māyā. its guṇas (and their products etc.) have been quiet and ineffective—Bhāvāratha Dīpikā