Chapter 5 - Redemption from Curse of Alaṃbuṣā and Vidhūma

[Sanskrit text for this chapter is available]

[Note: In glorifying the efficacy of Cakraīrtha, the author uses the curse as a motif and cleverly uses historical persons like Śatānīka, Sahasrānīka. Rumaṇvān, Yaugandharāyaṇa, giving their mythological background in heaven.

Alaṃbuṣā. a heavenly nymph, was the daughter of Sage Kaśyapa and Pradhā (Mbh, Ādi 65.49). She enticed the great Sage Dadhīca (Mbh. Śulya 51.7-8). She is credited to have married King Tṛṇabindu and had three sons from him (BhP IX.2.31-33).

The story of Vidhūma’s attraction to Alaṃbuṣā and God Brahmā’s curse to them to go down to the mortal world and get wedded, reminds one of the curse of Brahmā to King Mahābhiṣa and Gaṅgā who were consequently born as Śantanu and Gaṅgā and became parents of Bhīṣma (Mbh, Ādi 96.4-9 and 97.17).]

Śrī Sūta said:

1-3a. In the context of the meritorious Cakratīrtha that is destructive of sins, I shall tell something wondrous, O eminent sages. A Vasu named Vidhūma and a celestial woman named Alaṃbuṣā formerly attained human birth due to a terribly severe curse of Brahmā. By taking their holy bath in the highly meritorious Cakratīrtha they were redeemed from the curse.

The sages said:

3b-6. O Sūta, O Sūta of great intellect, O great expert in the Purāṇa topics, there is nothing not known to you, because of your intelligence and because of your being a disciple of Vyāsa. What was that offence for which Brahmā, the four-faced lord, cursed the Vasu named Vidhūma along with Alaṃbuṣā? Who were they to whom these two were born as children due to the terrible curse of Brahmā? How did they get redemption after having been cursed by Brahmā. It behoves you to recount this in detail to us who are strongly desirous of hearing it.

Śrī Sūta narrated:

7-12. Formerly, the self-born, four-faced Lord Brahmā was present in his assembly. Sāvitrī and Sarasvatī graced the sides. Sage Sanātana, intelligent Sanaka, Sanatkumāra, the noble-souled Nārada, Sanandana and other eminent sages waited upon (him). He was being eulogized by Indra, surrounded by a group of Devas. The Sun and the other Planets were engaged in praising his lotus-like feet. He was surrounded by Siddhas, Sādhyas, Maruts and Kinnaras as well as groups of Kiṃpuruṣas and the eight Vasus. He was now and then engaged in witnessing the charming dance and (hearing) the instrumental music of the celestial courtesans, the chief of whom was Urvaśī. He held his court and was chitchatting in the assembly thus in Satyaloka.

13-19a. The sound of lutes, flutes and Mṛdaṅga drums spread everywhere delighting the people. It was as deep and resonant as thunder. A gentle breeze pleasing to the touch and cool on account of the sprays from the clusters of the waves of Gaṅgā, blew slowly. All the celestial damsels danced by turns. When all the other heavenly courtesans were tired on account of their continuous dances, the celestial lady Alaṃbuṣā began her dance. She was endowed with beauty and youth and she enchanted all the people in the assembly. At that time, O Brāhmaṇas, while she was dancing in the assembly, gentle wind blew up her inner garments slightly. When the garment was blown aside the root (upper part) of her thigh became clearly visible. On seeing her in that plight, all those who were seated in the assembly, Brahmā and others, closed their eyes due to bashfulness.

19b-24a. The Vasu named Vidhūma was afflicted with the arrows of the god of Love. On seeing the inner garment blown off in the assembly of Brahmā, he continued to gaze at her with eyes beaming with pleasure. He had his hair standing on end too. Observing that the Vasu called Vidhūma had fallen in love with Alaṃbuṣā, the Four-faced Lord cursed him thus: “O Vidhūma, since you have committed an indecent act like this, you will become a human being in the mortal world. This celestial lady will become your wife there.”

On being cursed by Brahmā thus, Vidhūma became dejected in his mind. The Vasu bowed down to Brahmā and tried to propitiate him.

Vidhūma said:

24b-26a. O lord of Devas, kind to devotees, I do not deserve this terrible curse. O storehouse of mercy, save me.

On being propitiated thus, the immutable Lord of Sarasvatī became overwhelmed with sympathy. He said to Vidhūma consoling him.

Brahmā said:

26b-31. The curse has already been given to you. I do not utter any lie. So I shall assign a limit to the curse upon you now. You will assume human form along with this Alaṃbuṣā. You will be born as a great king. After ruling the earth for a long time, you will beget a matchless son of her and crown him when he becomes competent to defend the kingdom. In order to quell this curse, you will perform the rite of holy bath in the great Cakratīrtha which is near Phullagrāma village on the shore of the Southern Sea. You will bathe there in the company of your wife. At that time you will cast off the human form like a serpent that casts off the rotten slough. You will then return to your own world along with your wife. A curse like this will never perish without holy bath in Cakratīrtha.

32-36. On hearing these words of Brahmā Vidhuma was not much pleased. He took leave of the Four-faced Lord and immediately entered his home. There he began to think thus, ‘I am going to be born as a man. Who shall be my father on the earth? Who shall be my mother?’ After pondering over this in various ways, Vidhūma decided thus. ‘There is a king in the city of Kauśāṃbī^[1] well-known as Śatānīka.^[2] He is a great warrior and highly fortunate. His wife is a very chaste lady named Viṣṇumatī. She is his beloved like Śrī is that of Viṣṇu. I shall have him as my father and her as my mother. As a result of my own Karma, I shall be born in the terrestrial world thus.’

37-43. He called his three attendants Mālyavān, Puṣpadanta and Balotkaṭa and told them about this, “O my attendants, welfare unto you; listen. On account of the dreadful curse of Brahmā, I shall be born as the son of Śatānīka and Viṣṇumatī.”

On hearing these words the attendants who were as though his vital airs wandering outside, became sad. Their faces were filled with tears. They spoke these words to Vidhūma:

The attendants said:

All the three of us will not be able to bear the separation from you. Hence you shall take human birth along with us. The saintly king Śatānīka has a minister named Yugandhara; the commander-in-chief named Vipratīka who always goes ahead in the battle front and a close friend, a Brāhmaṇa named Vallabha, who is a very great man. We shall be born as the sons of these three surely. When you are born as the son of the saintly king Śatānīka we shall serve you in various ways.

Even as they told him thus Vidhūma spoke to them these words:

Vidhūma said:

44-47. I know the type of excellent affection that you all have for me. Still I shall tell you these words for the sake of your welfare. The despicable birth as a human being is brought about by the dreadful curse of Brahmā caused by my own evil action. I alone shall take it up. You are not called upon to experience the bitter taste of the curse. Hence do not feel inclined towards the despicable human birth now. So, be patient enough to endure separation from me till the end of the period of the curse.

48-51. As he spoke thus, all of them, the chief among whom was Mālyavān, bowed down their heads and spoke thus repeatedly requesting him:

“Hitherto you have been protecting us. Now do not take any great risk. You are abandoning us, your devotees, without any sins. We consider even the despicable human birth more honourable than the dreadful separation from you. Hence, O lord, save us now.”

He permitted them to follow him when the attendants requested him so ardently. He desired to go to Kauśāmbī accompanied by those three.

52-57. In the meantime, Śatānīka, the king, ruled the earth. He was a scion of the family of the Moon-god born in the line of Arjuna. He was the son of Janamejaya. He was intelligent, just and eloquent. He was interested in protecting the subjects. He was fully equipped with an army consisting of four divisions. Valour was his asset. He was in the prime of his youth. That great king dwelt in the city of Kauśāmbī. Yugandhara who was conversant with the secret of Mantras was his Minister. His commander-in-chief was Vipratīka who was always ahead of others in battle-front. For amusement and diversion, he had a Brāhmaṇa-friend named Vallabha. The name of his wife was Viṣṇumatī who was as dear to him as Śrī to Viṣṇu. That king was richly endowed with all good qualities. Śatānīka of great intellect could not beget of his wife a son equal to himself.

58-59. Coming to know that he would be issueless, he became very distressed. He called Yugandhara, his Minister who was the most excellent one among those who were conversant with Mantras, and discussed with him how he would be able to get a son. Delighting with his words the king who was afflicted due to sonlessness, Yugandhara spoke these words:

Yugandhara said:

60-62. There is a great sage named Śāṇḍilya. He is pure and truthful in speech. He is impartial towards friends and foes and self-restrained. He is devoted to penance and study of the Vedas.

Approach that sage alone, who is (brilliant) like blazing fire. Request him for a son on a par with you, O king, with great humility. That great sage of great compassion would certainly give you a son.

63-66. On hearing these words of his, the king became glad. His eyes beamed like full-blown lotuses. Accompanied by that Minister, he went to the hermitage of the sage. The king bowed down to the sage who was seated in the hermitage. On seeing that the king had come to his hermitage, Śāṇḍilya of great splendour received him with words of welcome after honouring him duly with Pādya, etc.

Śāṇḍilya said:

O Śatānīka, what for have you come to my hermitage? What should be done for you? Do tell me. I shall do so.

As the sage said thus Yugandhara replied:

67-70a. “O holy lord, this king has become dejected and weak because of his sonlessness. He has sought refuge in you now for getting a son. It behoves you to dispel his grief due to being issueless.”

On hearing these words of his, Śāṇḍilya, the excellent sage, promised the boon of a son to the king. After granting the boon to the king that glorious sage respectfully came to Kauśāṃbī. The great sage became the priest for the performance of the Yajña Putrakāmeṣṭi on behalf of the king desirous of a son.

70b-75. Then, with the favour of the sage, the king who performed the Yajña and who was comparable to Daśaratha, begot a son Sahasrānīka who was like Rāma. Thus Vidhūma was born to the excellent king Śatānīka.

In the meantime the excellent minister, the Commander-in-chief and the Brāhmaṇa who was the king’s pleasure companion also got sons befitting their families.

The attendant named Mālyavān became the son of Yugandhara. He was Yaugandharāyaṇa by name. He was an expert in Mantraśāstra.

Puṣpadanta became the son of Vipratīka. He became well-known as Rumaṇvān. He was the crusher of the army of enemies.

Balotkaṭa was born as the son of Vallabha. He was well-known as Vasantaka. He was an expert in the art of diversion and amusement.

76-82a. All of them with the prince as their leader grew up. When they were five years old, Alaṃbuṣā, the celestial courtesan, was born as the girl Mṛgāvatī, the daughter of King Kṛtavarman, in the great city of Ayodhyā. Thus all those with Vidhūma as the chief were born on the earth.

In the meantime the notorious great Daitya named Ahidaṃṣṭra besieged the city of Devas. He was a vicious and powerful demon, moving about along with his followers. He was very haughty on account of his strength. He had an assistant named Sthūlaśiras who was also equally wicked. He besieged the city of Devas and harassed them. When a great battle ensued between Suras and Rākṣasas, Indra brought Śatānīka for help. The king duly installed his son as crown-prince, got into a chariot, and started for the battle with Daityas.

82b-87. The king with bow (in his hand) was respectfully taken by Mātali who approached him.

He made Devas mere onlookers and killed Daityas in the course of the battle. The leader of Daityas as well as the king were killed in the battle in heaven. Then, at the instance of Indra, Mātali placed the great king who had died, in his chariot and went to Kauśāṃbī. Taking him to the earth, Mātali mentioned (everything) to his son. Sahasrānīka became very miserable and he lamented much. Together with the ministers, he performed the obsequial rites. Immediately after the realization that her husband had been killed, the queen too died. When the king along with his queen left nothing behind except his renown, the son of Śatānīka succeeded to the throne at the request of the ministers.

88-96a. When Yugandhara, Vipratīka and Vallabha died, their sons including Yaugandharāyaṇa began to be engaged in different services to the son of Śatānīka.^[3] Thus the powerful son of the king protected the earth.

After lapse of some time, he was invited by Mahendra in the course of a great festival at Nandana park. There he listened to the future events recounted by him:

“The celestial courtesan Alaṃbuṣā is reborn in Ayodhyā as Mṛgāvatī, the daughter of King Kṛtavarman, on account of the curse of Brahmā. You are the Vasu named Vidhūma. Formerly in the abode of Brahmā, you gazed at that heavenly courtesan when her inner garments had been blown by the breeze. You were overcome by lust and so were cursed. Due to that curse you became a human being. O king, O my friend, she alone will before long become your wife. ‘O king, after installing your son in the kingdom, you shall go to the highly meritorious Cakratīrtha near Phullagrāma, on the shore of the southern sea, along with your wife Mṛgāvatī. There you shall take your holy bath and you will be liberated from the curse’. So said Lord Brahmā in Satyaloka.”

96b-103. On hearing these words of Indra, King Sahasrānīka became very enthusiastic about the prospective marriage. He took leave of Indra and proceeded towards Kauśāṃbī. On the way he was (called by) Tilottamā. But since he was thinking about his beloved of whom Indra had been talking, and since he was pondering over the words of Indra without his mind being distracted by any other topic, the king did not see her. On being slighted and disrespected that lady of excellent eyebrows cursed him:

“O King Sahasrānīka, why did you ignore me though you were called by me? You are meditating on Mṛgāvatī and so neglect me. Proud women haughty on account of their good fortune do not brook disrespect. You will become separated for fourteen years from that lady of whom you are thinking after disrespecting me.”

When Tilottamā cursed thus, the king spoke to her: “If I am going to get that daughter of Kṛtavarman, I shall very well endure the misery due to separation from her for fourteen years.” After saying thus the king returned to his city with his mind fully engrossed in her.

104. Thereafter, in due course, the daughter of King Kṛtavarman, who was as it were the entire property of lord of Love, came to him as his beloved wife.

105. On getting Mṛgāvatī (who was like) the creeper twining round the tree of graceful sports, a gentle ripple in the ocean of amorous charm, the king who had the refulgence of god of Love, became delighted.

106. Like Bhavānī from the Moon-crested Lord, she conceived from him (the king). She shone with the white pale colour (all over the body) like a digit of the Moon washed by nectar.

107. When the symptoms of pregnancy appeared very clear, the crowned queen of the king shone like the Eastern cardinal point with the Moon in her womb.

108. As is usual with women during pregnancy, the queen had a craving for many things. Whatever she desired the king lovingly brought it immediately, even if it happened to be rare.

109. As the husband was ready to do whatever she desired, once Mṛgāvatī wished for taking a plunge into a tank of blood.

110. On coming to know of the desire of Mṛgāvatī the king immediately caused a tank to be built and it was filled with saffron waters.

111-112. The queen eagerly took her bath in that red water. Wet with red water, she resembled a Kiṃśuka flower in full bloom (Butea frondosa). As ill luck would have it, a hideous bird born of Garuḍa’s family took away the beautiful queen thinking her to be a prey.

113. That bird which resembled a mountain, took her very far up into the sky and left her in a cave in the Udaya mountain as she became helplessly unconscious.

114. Gradually she regained consciousness. Her body that was like a slender creeper trembled. She shed tears frequently from her eyes resembling blue lotuses.

115. “Alas, my lord, I am unlucky! I am extremely dejected due to the separation from you. What is the way out? Where should I go? When will I see your face?”

116. After saying this she stood in front of lions and elephants with the intention of courting death. She was avoided by all the lions and the elephants. She did not meet death.

117-119. Indeed, in the times of adversity, men fail to meet death. On hearing her piteous cries, the deer lifted up their faces, halted and ceased to graze the grass. A certain son of a sage who was an ocean of mercy brought that crying queen to his own hermitage. He informed his preceptor Jamadagni about the queen. Jamadagni, the righteous-souled sage, came near her and consoled her.

Jamadagni said:

120-122. O gentle lady, consider me on a par with Kṛtavarmā, your father.

On being consoled thus mercifully by Jamadagni, she became ready to stay there itself in the hermitage full of sages. Thereafter, within a short time, she gave birth to a son full of heroic qualities, like Pārvatī who gave birth to Viśākha (Lord Kārttikeya).

123. The various services and rites to be performed by women relatives in the lying-in chamber of Mṛgāvatī were performed by the wives of the sages like her own mother.

124. As that excellent son of the king was born on the Udaya mountain, an ethereal voice named him Udayana.

125. The tonsure and other ceremonies were performed by the eminent sage in his hermitage itself. He learned all the lores from Jamadagni, the great sage.

126. The youthful prince once went for hunting. He saw a certain serpent tightly bound by a hunter.

127. Urged by compassion, he said thus: “O hunter, release this serpent. What will you do with this? It does not behove you to injure it.”

128-129. Thereupon, the hunter said to him: “O man, I get money and food grains through this serpent both in the villages and in the cities. This is my means of livelihood. I will not at all let this go.” After saying thus, the base hunter shut it in a box.

130. On seeing the serpent under restraint, he gave the hunter who wanted money, the bangle given to him by his mother and got the serpent released.

131. Released by him, the serpent was turned into a man who stood with palms joined in reverence. He entered into friendship with him immediately and took him to the nether worlds.

132. Accompanied by the serpent named^[4] Kinnara who was the son of Dhṛtarāṣṭra, he entered the nether worlds. There he was duly honoured and lived there happily.

133. The prince got there a wife named Lalitā. She was endowed with all good qualities. She was the daughter of Dhṛtarāṣṭra and sister of Kinnara.

134. She bore a son of matchless refulgence to him. Immediately she said to Udayana:

Lalitā said:

135-140. Formerly I was a Vidyādharī named Sukarṇī. It was on account of a curse that I was born as a serpent. The child I have conceived brings about the end of the curse. Therefore accept this son of matchless splendour and power. Also take this betel leaf, the unfading garland and the Vīṇā (lute) Ghoṣavatī.

Saying “So be it”, the prince accepted everything. Even as all the serpents stood watching, she went into the sky.

Taking with him the lute, the garland and the son, he took leave of his father-in-law and others. He was desirous of meeting his mother who was in misery. He therefore hurriedly went to his hermitage. He approached his extremely distressed mother who was being consoled by Jamadagni. After going near her, he made her delighted by informing her of the event. Then Mṛgāvatī became delighted in her heart.

141-142. In the meantime that hunter went to a merchant at Kauśāṃbī in order to sell the gem-set bangle marked with the name and seal of Sahasrānīka.

On seeing the royal seal in the bangle, the excellent merchant went to the king along with the hunter and told him everything.

143-145. On coming into possession of the gem-set bangle, Sahasrānīka became afflicted due to the fiery poison of separation from Mṛgāvatī. Since the bangle had been in contact with her hand, it was cool like nectarine spray. He placed the bangle on his chest and lamented miserably. Then he said, “O hunter, how is this bangle obtained by you?” On being told thus, he informed him about the way in which he had obtained it.

146. On hearing the words of the hunter, King Sahasrānīka started along with his ministers. He was very eager and impatient to see his wife.

147-152. He proceeded towards that self-same mountain where the moon, the sun and other (luminaries) rise at once. After traversing a part of the path, he halted and saw that the army got its rest. Eagerly engaged in thinking about (the impending) union with his wife, the king had no sleep. Vasantaka narrated to him various wonderful anecdotes. He spent that night listening to those stories. In due course, he proceeded to the direction protected by Indra (i.e. the eastern direction). He went to the hermitage of Jamadagni where lion and elephant did not bear any enmity to each other. On seeing the sage engaged in penance, he bowed down his head before him. The sage received the king with due words of benediction. The sage duly honoured him with Pādya, Arghya and Ācamanīyaka. He spoke to the king the following virtuous words:

153-155. “O king, this youth is your son born of Mṛgāvatī. He is a storehouse of fame. He has great refulgence. He is like another Rāmacandra. He is a youth with leonine body. He will conquer all the cardinal points. O illustrious one, this is your grandson, the son of Udayana. This is your wife Mṛgāvatī always devoted to chastity. Therefore, accept these three, O great king. Do not delay.”

156. After saying thus, the sage handed them over. The king accepted them. Accompanied by his beloved wife and the ministers, he started towards his city.

157-163. The excellent king entered the city of Kauśāṃbī. Remembering the words of Indra, he already began to despise human birth. He gave the earth to his intelligent son Udayana. As his son Udayana had already become competent to protect the kingdom, he entrusted him with the burden of the kingdom.

In order to get redemption from the curse, he wanted to take his holy bath in the highly meritorious Cakratīrtha on the shore of the Southern Sea. By means of vehicles having the velocity of wind, he hurried to the briny sea without wasting time, to take the holy bath in the most excellent one of all the Tīrthas.

He was accompanied by Mṛgāvatī, his wife, Vasantaka, Rumaṇvān and Yaugandharāyaṇa, the son of the minister.

After reaching Cakratīrtha they all took the holy bath in accordance with the injunctions. As soon as the king and others took their holy bath in Cakratīrtha their highly disreputable human birth terminated instantaneously.

Getting rid of their sins, they regained their respective original forms.

164-167. All of them had divine garments, divine garlands and divine unguents. They were adorned well. They got into aerial chariots of great value.

They honoured that Tīrtha that had been the cause of the annulment of their curses. Even as all the worlds watched them, they proceeded towards the heavenly world.

Ever since then they continue to take their holy bath always in the sacred Cakratīrtha which has such power. All those men who come here and take their holy bath even once, become heaven-dwellers.

168. Thus, O Brāhmaṇas, the great story of Vidhūma has been recounted to you. He who reads this chapter or listens to it with attention, shall quickly obtain whatever he desires.

Footnotes and references:

[1]:

Mod. Kosam, a village on the left bank of Yamunā, about 30 mites west of Allahabad.

[2]:

Son of Janamejaya (Parīkṣit’s son) and Vapuṣṭamā (called Viṣṇumatī here) Mbh, Ādi 96.88.

[3]:

According to Kathāsaritsāgara and the plays of the great pre-Kālidāsa dramatist Bhāsa (viz. Pratijñā-Yaugandharāyaṇa and Svapna-Vāsavadatta) these were the companions and trusted ministers of Udayana, the son of Sahasrānīka.

The author of this text got a jumbled version of the traditional history. Kathāsaritsāgara differs. According to it, the serpent was Vasunemi, Vāsuki’s elder brother. Out of gratitude he gave to Udayana the famous lute Ghoṣavatī and betels and taught him the art of making unfading garlands and unfading mark on the forehead.

[4]:

According to Bhasa and Kathāsaritsāgara, Yaugandharāyaṇa, Rumaṇvān and Vasantaka were in the service of Udayana even after Sahasrānīka’s death.