Chapter 34 - Sunīthā’s Problem

[Sanskrit text for this chapter is available]

Sūta said:

1-2a. She, the noble one, who was very much afflicted with grief, told her friends how she was formerly cursed by the magnanimous Suśankha, and all that she did.

Sunīthā said:

2b-5. O friends, listen now; I shall tell you something else. Seeing my wealth of beauty and excellence in age (i. e. youth) and good qualities, my father became worried about me. The very glorious one desired to give me (in marriage) to (one of the) gods or sages. Holding me by the hand, he said these words to them all: “This is my young daughter, full of good qualities and having charming eyes. Well-being to you, I desire to give her (in marriage) to a virtuous and very magnanimous (god or sage).”

6-8. At that time gods and sages heard the words of Mṛtyu. Gods, led by Indra, spoke to him, who was (thus) speaking: “This your daughter is endowed with virtues, and is a great treasure of good character; but she is defiled by one fault, viz. the curse of (i.e. given by) the sage. On her will be born a son, from whose semen a man will be (born) who will be a great sinner and the destroyer of the virtuous family.

9-14. A pitcher that is seen to be full of the water of the Gaṅgā, becomes a pitcher (full) of liquor when polluted with a drop of liquor. Due to the sinful contact of a sinner, the family becomes sinful. If a drop of the sour gruel made from the fermentation of boiled rice would go to (i.e. would get mixed with) milk, it would later destroy (i.e. spoil) the milk and would present its own nature. In the same way a sinful son would destroy the family; there is no doubt about it. This your sinful (daughter) is (soiled) with this blemish. Give her to someone else. (Please) go.” Thus was my father told by gods. My father, afflicted with the grief was abandoned even by the noble gods, Gandharvas and sages; and the good men also did not accept me. Thus formerly I have committed a sinful act.

15-16. Tormented by agony and grief I have just resorted to the forest. I shall practise penance only, and shall wither my body. You have well asked me the effect and the cause. The deed, following my anxiety, has also been disclosed to you.

17. Speaking thus, that Sunīthā, Mṛtyu’s glorious daughter, afflicted with grief, ceased speaking; and then did not say anything.

The friends said:

18-27. O you noble one, give up the grief, destroying your body. There is a blemish in the family of an atheist. (Even) gods have resorted to (i.e. committed) sin. Formerly (even) that Brahma told a lie in the presence of Viṣṇu. That Brahma (though) abandoned by gods, became most adorable. O (you), look at the king of gods (i.e. Indra) who was engaged in killing a brāhmaṇa. The noble one enjoys, along with the gods (the kingdom of) the three worlds. Formerly he went to (i.e. cohabited with) Ahalyā, Gautama’s wife. He, who was an adulterer, has become the lord (of gods). Hara (i.e. Śiva) committed a fierce deed like killing a brāhmaṇa. Even now he lives with the skull of Brahma. Gods and sages who have mastered the Vedas salute that god. The Sun, full of (i.e. suffering from) leprosy would illuminate (i.e. illuminates) the three worlds. All the worlds, including the mobile and the immobile, and led by the gods, salute him. Kṛṣṇa enjoys (i.e. suffers from) the curse given formerly by Bhārgava. Candra (i.e. the Moon), who went to (i.e. copulated with) Guru’s (i.e. Jupiter’s) wife, has become emaciated due to that. There will be (born) a very lustrous, valorous, very intelligent son of Pāṇḍu, viz. Yudhiṣṭhira, the king of kings. For the murder of his teacher, he will tell a lie. Great sin resides in (i.e. is committed by) these great ones. There is no defect in anyone of them nor any stigma.

28-29. O you beautiful one, you are smeared with a small sin. O you of an excellent complexion, we shall oblige you. O you of charming eyes, O you auspicious one, we do not find the qualities which you possess anywhere else (i.e. in any other woman).

30-35a. O you auspicious one, the virtue of beauty is the first ornament of women. The second one is good character; and the third one is truthfulness. The fourth one is honesty; the fifth one is piety itself. Then, O you beautiful one, sweetness is said to be the sixth one. O you young girl; internal and external purity of women is the seventh (ornament). Devotion to the father is the eighth (one). Service (to others) is the ninth one. Tolerance is said to be the tenth one, and love is the eleventh (one). O you of an excellent complexion, loyalty to husband is said to be the twelfth (one). O you young girl, you are adorned with those (ornaments); O you beautiful one, do not get frightened. We shall find out that remedy by which that highly meritorious one will be your husband; for, we are (living) for you only.

35b. The excellent friends said to her: “Do not indulge in a rash act.”

Sūta said:

36. Sunīthā, who was thus addressed, again said to those friends: “Tell me the remedy by which (he) will be my husband.”

37-4la. The excellent ladies of charming eyes, led by Rambhā, said to her: “You are endowed with beauty and sweetness; you would lead (your husband) to prosperity. You were frightened by a brāhmaṇa’s curse. (Therefore) we have come here.” They spoke to that Mṛtyu’s daughter having large and charming eyes: “We shall give you, O good one, an incantation (having the power of) giving all good and alluring men knowing all tricks.” Then these (ladies) gave her the powerful incantation giving happiness. (They said:) “Instantly allure him, whomsoever god (or other) you desire to allure, O good lady.”

41b-46. That Sunīthā, being very happy when well-equipped with the incantation, thus wandered with her friends, and observed men. While wandering she went to Indra’s paradise. (There) on the bank of the Gaṅgā, she then saw the brāhmaṇa, who was the ornament of the Atri-family, who was handsome, who was endowed with all (auspicious) marks, who resembled the sun in lustre, who was matchless in form in the world, who was, as it were, another god of love, who had god-like form, who was noble and fortunate, who bestowed bliss (on others), who had no match, who was magnanimous, who resembled Viṣṇu in lustre, who was a devotee of Viṣṇu, who destroyed all sins, whose valour was like that of Viṣṇu, and who was free from desire and anger.

47. Seeing him, who was handsome, the very form of penance, of a divine prowess, and who was tormenting himself (by austerities), she asked Rambhā, her good friend: “Who is this excellent, magnanimous one, remaining in heaven (i.e. possessing divine qualities)?”