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‘“Narada said, ‘This city is named Bhogavati and is ruled over by Vasuki. It is as beautiful as Amaravati, the beautiful city of the king of the gods. The naga Shesha is stationed here. Because of his austerities, foremost in the worlds, and his power, he always holds up the earth. In size, he is as large as Mount Shveta and he is adorned in many kinds of ornaments. He is immensely strong. He has a thousand122 on his head and a flaming tongue. Adorned in many kinds of ornaments, the nagas who are Surasa’s sons dwell here. They have many different kinds of forms and live here happily. They are marked with the signs of jewels, svastikas, chakras and kamandalus. They are many thousands in number. All of them are strong and naturally terrible. Some have one thousand heads. Others have five hundred faces. Some have one hundred heads. Others have three heads. Some have three heads. Others have seven faces. They have strong coils and gigantic forms, with the coils resembling mountains. In a single lineage, there are many thousand, million and crore of nagas. Listen to the most famous ones. There are Vasuki, Takshaka, Karkotaka, Dhananjaya, Kaliya, Nahusha, Kambala, Ashvatara, Bahyakunda, Maninaga, Apurana, Khaga, Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasha, Potaka, Kailasaka, Pinjaraka, the naga Airavata, Sumanomukha, Dadhimukha, Shankha, Nanda, Upanandaka, Apta, Kotanaka, Shikhi, Nishthurika, Tittiri, Hastibhadra, Kumuda, Malyapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka, Karavira, Pitharaka, Samvritta, Vritta, Pindara, Bilvapatra, Mushikada, Shirishaka, Dilipa, Shankhashirsa, Jyotishka, Aparajita, Kouravya, Dhritarashtra, Kumara, Kushaka, Viraja, Dharana, Subahu, Mukhara, Jaya, Badhira, Andha, Vikunda, Virasa and Surasa. These and many others are known as Kashyapa’s descendants.123 O Matali! See if there is anyone here who appeals to you as a groom.’”
‘Kanva said, “Matali was listening attentively and continuously glancing at one particular one. He seemed to be delighted and asked Narada, ‘There is this one who is standing before the Kouravya Aryaka. He is radiant and handsome. Whose lineage is he descended from? Who are his father and mother? From what serpent is he descended? Of what great lineage is he the flag-bearer? He has energy, fortitude, beauty and age. My mind finds delight in him. O devarshi! He will be a worthy husband for Gunakeshi.’ On seeing that Matali was delighted at having seen Sumukha, he124 then told him about his greatness, birth and deeds. ‘His name is Sumukha and he is a king of the nagas. He has been born in Airavata’s lineage. He is the grandson of Aryaka on the father’s side and of Vamana on the mother’s. O Matali! His father is the naga named Chikura, who has recently been reduced to the five elements by Vinata’s son.’125 Delighted, Matali then addressed Narada in these words. ‘O father!126 This supreme among serpents pleases me as a son-in-law. I am delighted with him and let us make swift endeavours. O sage! I wish to bestow my beloved daughter on this serpent.’”’
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‘“Narada said, ‘This is Shakra’s beloved well-wisher and charioteer and his name is Matali. He is pure and of good conduct and possesses all the qualities. He is energetic, valiant and strong. Apart from being a charioteer, he is Shakra’s friend and adviser. In battle after battle, there has been little difference in power between him and Vasava. He drives the supreme chariot Jaitra, to which one thousand bay horses are yoked. Through his strength of mind, he controls them in battles between the gods and the asuras. Vasava uses his strength to defeat others only after he has vanquished them with his horses. The destroyer of Bala strikes with his weapons only after he127 has struck first. He has a daughter with beautiful thighs. She is unsurpassed on earth in beauty. She is truthful and of good conduct and has all the qualities. She is known by the name of Gunakeshi. O one with the radiance of an immortal!128 He has been searching in the three worlds. Your grandson Sumukha appeals to him as a husband for his daughter. O Aryaka! O supreme among serpents! If this appeals to you, without any delay, make arrangements for accepting this maiden. Like Lakshmi in the lineage of Vishnu, like Svaha in the lineage of the fire, may the slender-waisted Gunakeshi be like that in your lineage.129 Therefore, accept Gunakeshi for the sake of your grandson. She is his equal in beauty, like Shachi is the equal of Vasava. Though he doesn’t have a father, we choose him as a groom because of his qualities and out of great reverence for you and Airavata. Sumukha possesses the qualities of conduct, purity, self-control and so on. Matali has come to you in person, ready to bestow his daughter. It is proper that you should also honour him.’”
‘Kanva said, “Aryaka was both happy and miserable. He was happy because of his grandson, but sad because his son was dead. He told Narada, ‘O devarshi! Do not think that I do not approve of your words. Who will not desire an alliance with Shakra’s friend? O great sage! But I am hesitant on account of a weakness. O father!130 My immensely radiant son, who gave him his body, has been devoured by Vinata’s son and we are miserable on that account. O lord! When Vinata’s son went away, he said, “I will devour Sumukha after a month.” This will certainly happen, because I know his determination. Therefore, my delight has been destroyed because of the words of Suparna.’ Matali then told him, ‘My mind has been made up. I have decided that Sumukha, born from your son, will be my son-in-law. This serpent must come with me and Narada and go and see Vasava, the lord of the three worlds and the lord of the gods. I will endeavour to find out how much of his lifespan remains. O supreme one! I will attempt to counter Suparna. Let Sumukha come with me to the lord of the gods, for the accomplishment of this task. O serpent! May you be fortunate.’ Then all of those immensely energetic ones went to see the immensely radiant king of the gods, Shakra, where he was seated, together with Sumukha. The illustrious four-armed Vishnu also happened to be there. Narada related everything about Matali. Vishnu then told Purana, the lord of the world, ‘O Vasava! Give him amrita and make him an equal of the immortals. Through your wish, let Matali, Narada and Sumukha obtain their cherished desires.’ Thinking about the valour of Vinata’s son, Purandara told Vishnu, ‘You should grant it.’ Vishnu replied, ‘You are the lord of all the worlds and of everything that is mobile and immobile. O lord! Who will dare to take back what you have given?’ Thus did Shakra grant the serpent a supreme lifespan. But the destroyer of Bala and Vritra did not give him amrita. On obtaining the boon, Sumukha’s face became extremely radiant. He obtained a wife. And according to his desires, returned home. Having succeeded in their objective, Narada and Aryaka were delighted, and after honouring the greatly radiant king of the gods, departed.”’
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‘Kanva said, “O descendant of the Bharata lineage! The immensely strong Garuda heard the account about how Shakra had granted the serpent a long life. Suparna was extremely enraged and went to Vasava, stopping the three worlds with the great wind created by his wings.
‘“Garuda said, ‘O illustrious one! When I was hungry, you gave me a boon of your own accord.131 Why are you ignoring that and going back on it? The creator, the lord of all beings, has ordained my food, ever since all beings have been created. What is the reason for your going against that? I have chosen this great naga for my sustenance and have chosen the time. O god! I have to sustain my large offspring through him. O king of the gods! Now that this decision has been frustrated, I cannot cause violence to another, unlike you, sporting according to your wishes and your whims. Therefore, I will have to give up my life now, together with my relatives and the servants in my house. O Vasava! I hope you are happy. O slayer of Bala and Vritra! But this is certainly what I deserve. When I was a lord of the three worlds, I chose to become the servant of another one.132 As long as you are the lord of the gods, Vishnu is not responsible for this. O Vasava! The kingship of the three worlds and the kingdom is vested in you for eternity. I also have Daksha’s daughter as my mother and Kashyapa as my father.133 With ease, I can also bear the burden of the worlds. I am also unassailable by all beings and I also possess great strength. In the war with the daityas, extremely great deeds have also been performed by me. Diti’s sons have also been killed by me 134—Shruta
shri, Shrutasena, Vivasvan, Rochanamukha, Prasabha and Kalakaksha. I make efforts to station myself on your younger brother’s135 standard and serve and bear him. Is that the reason you disrespect me? Who else is capable of bearing that load? Who else is stronger than I am? Though I am distinguished in this way, yet I bear him and his relatives. Since you have restrained me from my food, I have been shown disrespect by you and have also lost his.136 O Vasava! Among all those who have been born from Aditi and possess strength and valour, you are certainly the one who is strongest among them all. But without any exhaustion, I can bear you on a single one of my feathers. O father!137 Therefore, reflect on who is the stronger one.’”
‘Kanva said, “When the one who wields the wheel of the chariot138 heard these extremely threatening words of the bird, he spoke to Tarkshya,139 desiring to trouble the one who cannot be troubled. ‘O Garuda! You think yourself to be strong, but you are extremely weak. O one who has been born from an egg! In our presence, you should not praise yourself in this way. Even when they are together, the three worlds are incapable of bearing my body. I myself bear myself and bear you too. To establish the truth of your words, bear my right arm alone. If you can bear it, your self-praise will be established to be true.’ Then the illustrious one placed his140 arm on his141 shoulder and he fell down oppressed by that load, unconscious and bereft of his senses. The entire weight of the earth, together with its mountains, was as much as a single arm of his body. Achyuta, supreme among strong ones, did not press down with all his strength. He did not want to rob him of his life. The bird was bereft of its wings. His body was spread out. He was unconscious. He was bereft of his senses. Oppressed by that great burden, he began to shed his feathers. The bird who was Vinata’s son then bowed his head before Vishnu. He was unconscious and bereft of his senses. In misery, he spoke these words. ‘O illustrious one! You have extended a well-formed arm that is like the essence of the worlds and have pressed me down on the face of the earth. O god! You should forgive me. I am confused and am a bird with limited intelligence. Dwelling on your standard, I was consumed by the fire of my strength. O god! O lord! I did not know of your supreme strength. That is the reason I thought myself to possess a valour that was unmatched by anyone else.’ The illustrious one was then pleased with Garuda and affectionately told him that he should not act in this way again. O Gandhari’s son! O son! Like that, you are alive only as long as you do not attack the sons of Pandu in battle. Bhima, Vayu’s extremely strong son, is foremost among the wielders of weapons. Dhananjaya is Indra’s son. Who will they not kill in battle? Vishnu, Vayu, Shakra, Dharma and the two Ashvins are gods.142 You are incapable of even looking at them. O son of a king! Therefore, end the hostilities and seek peace. With Vasudeva as a sanctuary, you should protect your lineage. The immensely ascetic Narada has witnessed all this and Vishnu’s greatness with his own eyes. He is the wielder of the chakra and the club.”’
Vaishampayana said, ‘Duryodhana had listened to all this with sighs and frowns on his face. He glanced towards Radheya then and laughed out aloud. Ignoring the words of the rishi Kanva, the evil-minded one slapped his thigh, which was like the trunk on an elephant, and said, “I will act as the creator has created me, according to what is in the future and my destiny. O maharshi! What will this pointless conversation achieve?”’
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Janamejaya said, ‘He143 has been prone to evil from his birth, coveting the riches of others and confounded by avarice. He acts in ways that are not like those of an arya and is determined to bring about his own death. He is the cause of grief to his kin and relatives and increases their misery. He causes difficulties for his well-wishers and increases the delight of his enemies. Why did his relatives and well-wishers not restrain him from this deviant path? Out of friendship and affection, why did the illustrious one144 and the grandfather not stop him?’
Vaishampayana said, ‘The illustrious one spoke appropriate words and so did Bhishma. Narada also said many things. Listen to them.
‘Narada said, “Rare is a well-wisher who listens. Rare is a well-wisher who offers beneficial advice. Where there is a well-wisher, there is no friend.145 O descendant of the Kuru lineage! I think that your well-wishers should be heard. One should not stick to obstinacy. Stubbornness is extremely terrible. In this connection, an ancient history is recounted about how obstinacy led to Galava’s defeat. In ancient times, Dharma sought to test Vishvamitra’s austerities. He went to him himself, adopting the form of the illustrious rishi Vasishtha. O descendant of the Bharata lineage! O king! Having adopted the form of one of the saptarshis, he went to Koushika’s146 hermitage, as if he was hungry and wished to satisfy his hunger. With reverence, Vishvamitra cooked some charu.147 Because of the extreme care he took on this, he could not attend to him in other ways. But without waiting for this food, he148 ate what had been offered by other ascetics. Having brought the warm food, Vishvamitra came to him. The illustrious one said, ‘I have already eaten. Stay here.’ And departed. O king! The immensely radiant Vishvamitra stood there. Because of his devotion, he grasped the food with his two hands and placing it on his head, stood nearby. He stood immobile like a pillar, subsisting only on air. At that time, the sage Galava made efforts to take care of him. Out of respect, reverence and affection, he did what brought him149 pleasure. After one hundred years had passed, Dharma appeared before Koushika in Vasishtha’s disguise and wished to eat. He saw the intelligent maharshi Vishvamitra stationed there in devotion, subsisting on air and bearing the food on his head. Dharma accepted it and it was still warm and fresh. Having eaten, he said, ‘O brahmana rishi! I am pleased.’ Then the sage left. Because of Dharma’s words, Vishvamitra was delighted and giving up the state of a kshatriya, assumed the state of a brahmana. Vishvamitra was pleased at the service and devotion of his disciple, the ascetic Galava, and said, ‘O son! O Galava! You have my permission to go wherever you desire.’ Having been thus addressed, Galava, supreme among sages was pleased. He told the immensely radiant Vishvamitra in gentle words, ‘What dakshina150 will I give you for having performed the task of my preceptor? Man’s rites only succeed when dakshina has been given. When dakshina has been paid, virtuous ones are freed from their debts. Dakshina is the fruit of a sacrifice, obtained in heaven, and is therefore said to constitute peace. O illustrious one! Tell me. What will I give my preceptor?’ The illustrious Vishvamitra knew that he had already been honoured by his service and repeatedly asked him151 to go away. But despite Vishvamitra repeatedly asking him to leave, Galava kept repeatedly asking, ‘What will I give?’ The ascetic Vishamitra was slightly enraged at Galava’s great obstinacy and told him, ‘Give me eight hundred horses that are as white as the rays of the moon and possess a single black ear each. O Galava! Go now and do not delay.’”’
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‘Narada said, “When Galava was thus addressed by the intelligent Vishvamitra, he could not sleep, sit or eat. His body became skeletal and green, because he was overcome by worry and misery. He began to think excessively and was consumed by his exasperation. ‘Where can I get prosperous friends? Where can I obtain riches and treasure? Where can I get eight hundred horses that are as white as the rays of the moon? How can I devote myself to eating? How can I devote myself to happiness? Though I am alive, I am not devoted to it. What is the point of this devastated life? I will go to the other side of the ocean, or to the other side of the earth, and give up my life. What is the point of remaining alive? I am without riches. I am unsuccessful. I have given up different kinds of fruits. I am bearing the burden of a debt. How can such a person hope for happiness? If one has enjoyed the riches of one’s well-wishers, offered as a mark of affection, and is unable to repay the favour, death is superior to remaining alive. Having promised to do something, if one does not accomplish that task, one is tormented with false words and all the fruits of sacrifices are destroyed. There is no beauty in a liar. A liar does not obtain offspring. A liar obtains no lordships. How can he find an auspicious end? How ca
n there be fame for an ungrateful person, or a proper station, or happiness? An ungrateful person is disrespected. There is no salvation for an ungrateful one. There is no life for one without riches. Will such a wicked person sustain himself through crookedness? Unable to return a favour, such a wicked person is certainly destroyed. I am such a wicked person. I am ungrateful. I am wretched. I am a liar. Having succeeded in studying with my preceptor, I am unable to accomplish what he has asked me to do. After having undertaken supreme endeavours, I will free myself of this life. Never before have I asked for anything from the gods. All the thirty gods revere me because of my sacrifices. I will go to Vishnu, the lord of the three worlds and the god who is foremost among the gods. Krishna is the refuge and he is the supreme refuge for those who seek it. He pervades all the gods and the asuras and all the comforts are established in him. I bow down, wishing to see that undecaying and great yogi.’
‘“When he said this, his friend Garuda, Vinata’s son, appeared before him. He was delighted and to undertake a kind act, said, ‘I think that you are my well-wisher. It is my view that a well-wisher must help, to the best of capacity, his well-wisher obtain the object that he desires. O brahmana! I possess the means. O brahmana! I have spoken earlier to Vasava’s younger brother152 on your behalf and he has acceded to my wishes. Let us happily go to the region that is beyond this earth. O Galava! Let us swiftly go.’”’
Mahabharata: Volume 4 Page 44
