Chapter 46 - The Story of Raṅgavidyādhara

[Sanskrit text for this chapter is available]

Sukalā said:

1-3a. Seeing the female hog, who loved her sons, panting and fallen (on the ground), Sudevā, who was full of pity, went to her, who was afflicted, and having (first) sprinkled cold water over her face, she then sprinkled holy water over the entire body (who was) afflicted and resplendent with fighting. She (i.e. the female hog) spoke to her who was sprinkling.

3b-4. She spoke to the beloved (wife) of the king in a melodious human voice: “O respectable lady, may you be happy. When you sprinkled (holy water) over me, the heap of my sins left (me) by your contact and by my seeing you.”

5-7. Hearing these great (i.e. significant) words (uttered) with a wonderful expression on her face (the queen said:) “I see a wonder, that you uttered words (like a human being). This one is born in the species of an animal, and clearly and elegantly speaks excellent Sanskrit with vowels and consonants (distinctly spoken) to me. She has done an excellent bold act with joy and (causing) amazement.” Then the magnanimous (queen) who was there, said (these) words to her husband:

8. “O king, see, this extraordinary one who, though belonging to a species of beasts, speaks great (i.e. excellent) Sanskrit, as a human being would speak.”

9. Hearing that, the king, best of all the learned ones (said): “This (her speech) is wonderful and the expression on her face is (also) wonderful, which I have neither seen nor heard before.”

1 0. Then the king spoke to that Sudevā, who was very dear to him: “O dear one, ask the auspicious one as to who she might be.”

11-14. Hearing (these) words of the king, she (i.e. the queen) asked the female hog: “O good one, who are you? It is a great wonder that though born in a species of beasts you speak human language which is elegant and full of knowledge. Tell me your former acts. (Tell me) also about the noble warrior, your husband. What is the very valorous act that he did, due to which he has gone to heaven? Tell us all about you and your husband’s former life.” Saying so, the magnanimous beloved (wife) of the king ceased speaking.

The female hog said :

15-23a. O good lady, if you are asking about the life and former deeds of me and this noble one, I shall tell all that to you. This highly intelligent one is a Gandharva, skilled in singing. His name is Raṅgavidyādhara, and he is well-versed in all branches of knowledge. Pulastya, the very lustrous best sage, possessing brilliance, having resorted to the best mountain Meru having beautiful caves and streams, practised penance with a truthful mind. The Vidyādhara went there by his own will, O great lord. Resorting to that great mountain, he practised singing, which was accompanied by tunes and beating time, O you of a charming smile. Hearing his song, the mind of the sage was distracted from meditation. He said to that Gītavidyādhaa (or Raṅgavidyādhara), who was singing (there): “O learned one, by your very sweet, divine, holy song sung to beating time and measure, even gods are allured. This is not otherwise (i.e. it is quite true). O you of a good vow, due to your song, having (observed) the time in music, a sentiment and modulation, my mind has gone away (from) meditation. Therefore, leaving this place, (please) go to another spot.”

Gītavidyādhara said:

23b-28a. Music is like spiritual knowledge; (then) why should I go to another place? I have never caused any unhappiness to anyone. I have always given happiness to people. All deities are pleased by means of this singing. O brāhmaṇa, even Śiva, delighted with the sound of a song, is brought (over here). Singing is said to be full of all emotions. Singing gives joy. All sentiments like that of love set up by singing, appear charming. The four excellent Vedas are elegant because of singing. All the deities are delighted because of singing, and not by anything else. You are censuring just that singing only, and are sending me away like this. O noble one, in this (in doing so) your injustice (i.e. injustice done by you) is noticed.

Pulastya said:

28b-35a. Today you have spoken the truth only. The meaning of a song gives much religious merit. O you very intelligent one, listen to my words; give up your pride. I am not condemning singing. I am honouring singing. It is not otherwise (i.e. I am not condemning it). The lores are fourteen^[1]; together they bring about feelings. They bring success to beings through steady mind (i.e. if their minds are steady). By thinking about one (object only) penance and sacred hymns are highly successful. The great group of the organs of sense is, in my opinion, fickle. There is no doubt that leading the mind away from meditation, (i.e. even after the mind is taken away from meditation), it (again) very much takes the self to objects of sense. For this reason only, sages go to that place for the accomplishment of penance where there is no sound, no (beautiful) form or no young woman. This your singing is holy and gives great pleasure. We (i.e. I) would not look helplessly on it (since we are unable to prevent it), so, O hero, we (i.e. I) cannot remain in (this) forest. You (please) go to another place, or we (i.e. I)shall go.

Gītavidyādhara said:

35b-40. The noble one by whom is conquered the powerful group of the organs of sense is called a victor, a yogī, a brave one, a sādhaka (one engaged in penance, spiritual practice). O you very intelligent one, he, who is not distracted from his meditation on hearing a sound or seeing a form, is a courageous (person) who accomplishes penance. Since you are void of lustre and conquered (i.e. overpowered) by organs of sense, you will not have the power to affront my singing even in heaven. All void of valour leave the forest. There is no doubt about it. O brāhmaṇa, this region of the forest is common to gods and all beings, it is as much mine as it is yours. There is no doubt about it. How (should) I go abandoning this excellent forest? You may go (or) you may stay. Whatever is to happen will not be otherwise.

41-44. After having heard these words of Gītavidyādhara, the intelligent sage thought: ‘Doing what would merit accrue (to me).’ Having forgiven him, the best brāhmaṇa went to another place. Always taking a posture suited to profound and abstract meditation, the righteous-minded (sage) practised penance, after giving up desire and anger, and also infatuation and greed. Thus Pulastya, the best meditating sage then remained like this, controlling all organs of sense along with his mind.

Sukalā said:

45-52. When that noble, best sage Pulastya left, that Gītavidyādhara also, ordained by destiny, thought: ‘Due to my fear (i.e. fear caused by me) he is not to be seen for a long time. Where has he gone? Where does he live? What does he do and how does he do (it)?’ Knowing that that son of Brahmā (i.e. Pulastya) was adorning (i.e. living in) a secluded (spot) in the forest, he (i.e. Gītavidyādhara), in the form of a hog, went to his excellent hermitage. O beautiful lady, having seen the eminent brāhmaṇa seated upon a seat, and obscured by lustrous flames, he disturbed him. With a wicked act he would certainly attack (i.e. he attacked) the brāhmaṇa with the tip of his mouth. O great king, he (i.e. Pulastya) knowing him to be a beast, pardoned him for his wicked act. He urinated before him, dropped his excrement before him, danced and sported before him, fell and again rose in front of him. O king, knowing him to be a beast, the sage let him go. When, once, he, again went (there) in the same form, he laughed a loud laughter. He also wept there and sang melodiously.

53-54. O king, having (once) seen Gītavidyādhara like that, and having seen his acts, the meditating saint (thought)_: ‘This might not be a hog.’ He knew (i.e. recalled) his account: ‘(He) had disturbed me, but I had let him go taking him to be a beast. He is wicked and very cruel.’

55. The highly intelligent, best sage, realising that glorious one to be the meanest Gandharva, got angry and cursed him:

56. “Since, in the form of a hog you are disturbing me like this, therefore, O you great sinner, go to (i.e. be born in) the sinful species of a hog.”

57-62. (Thus) cursed by that brāhmaṇa he went to god Indra; and O you beautiful lady, he, trembling, said to the glorious (god): “O thousand-eyed one, listen to my words. I have carried out your mission. That best sage, who was practising a severe penance, has been disturbed and agitated by me (rendering non-efficacious his penance). I have been cursed by that brāhmaṇa. My divine form is destroyed. O Śakra, protect me who am thus reduced to the existence of a beast.” Knowing the account of that Gītavidyādhara, Indra went with him and said to the sage: “O you the best one of those born of a divine power, you who know divine faculties, grant favour, O lord. O best sage, pardon this (hog) and free him from your curse.” Thus requested by Indra, the brāhmaṇa, with his mind pleased said:

Pulastya said:

63-65a. O lord of gods, on your word I should pardon (him). O great king, a very powerful son of Manu will be (born). (His name will be) Ikṣvāku; he will be righteous-minded, and a protector of all religions. When this (hog) will meet his death at his (i.e. Ikṣvāku’s) hands, he will get (back) his own body. There is no doubt about this.

The female hog said:

65b. I have told you all this account of the hog. Now I shall also tell my (own account). With your husband, listen to it. (I shall) also (tell you about) the terrible sin I had committed formerly (i.e. in my former existence).

Footnotes and references:

[1]:

Vidyāḥ caturdaśa—The fourteen lores are: Four Vedas, six Aṅgas, Dharma, Mīmāṃsā, Tarka or Nyāya and the Purāṇas.