Chapter 9 - The Glory of the Gaṅgā (continued)

[Full title: The Glory of the Gaṅgā (gaṅgāmāhātmya) (continued)]

Nārada said:

1. How was the excellent king, the son of Sudās,^[1] cursed by Vasiṣṭha? How was he purified again by means of ablution in the drops of the waters of the Gaṅgā.

2. O brother, it behoves you to relate to me completely all these things. The episode of the Gaṅgā is conducive to the blessedness both of those who listen as well as those who relate it.

Sanaka said;

3. The son of Sudās was the knower of all Dharmas. He knew everything and was possessed of all good qualities and was pious and pure. He enjoyed the whole of the earth, giving delight to his subjects like their own father.

4. Just as this earth consisting of seven oceans^[2] was protected and ruled over by Sagara in former time, he ruled over the earth and did not oppose any Dharma.

5. Blessed with sons and grand-sons,^[3] endowed with all prosperity and glory, he enjoyed the earth for thirty eight thousand years and still retained his youth.

6. Enthusiastic over hunting expeditions, the royal son of Sudās entered the forest which was carefully cleared by his trustworthy ministers, along with his army.

7. Accompanied by Niṣāda hunters, he killed various groups of animals. That knower of Dharma became thirsty and came to the river Revā (Narmadā).

8. O sage, the son of Sudās took his bath there and performed the daily rites. After taking food along with his ministers, he stayed there for the night.

9. Thereafter he got up early in the morning and performed all the forenoon rites. Accompanied by his ministers, he wandered in the forest on the banks of the Narmadā.

10. Alone, the lord of the Earth wandered from one forest to the other. Keeping the bow drawn till the tip of the arrow reached his ear, he chased a deer.

11. Mounted on a horse, the king who intensely chased the deer, left his army far behind. There he saw in a cave a tiger couple engaged in sexual intercourse.^[4]

12-.14. He abandoned his pursuit of the deer and came in front of the tiger couple. He was conversent with the science called Dhanurveda. He fitted an arrow to his bow and discharged the arrow at the tigress and made her fall down with the shaft of sharp point and depressed joints (nataparva). As the tigress fell down, she changed herself into hideous ogress thirty six Yojanas in length. She roared like the rumbling clouds and thunder.

14- 15. On seeing his beloved wife fallen down, the tiger giant hatefully threatened the king, “I shall take revenge for this”. After saying so, he vanished there. The king who was frightened in his mind, returned and rejoined his army in the forest. He reported everything that had happened and came back to his capital city.

15- 18. The king, the son of Sudās, began to suspect that the demon would perpetrate something terrible. So from that time, he gave up hunting altogether, O Nārada. After a lapse of a great deal of time, the king with a happy mind began to perform a horse-sacrifice in the company of (under the direction of) Vasiṣṭha and other sages. After offering oblations to Brahmā and other gods according to the injunctions of the Śāstras and concluding the sacrifice, Vasiṣṭha and the performer of the sacrifice who had taken the final holy oblations went out.

19. In the meanwhile, the demon whose wife had been killed by the king, came there angrily in order to wreak revenge on the king

20. When the preceptor Vasiṣṭha had gone out, the demon disguised himself as Vasiṣṭha. Approaching the king at that time, he told, “I want to take food here”. I desire to eat meat.”^[5]

21. Instantly the Rākṣasa assumed the guise of the royal cook, cooked human flesh and presented it to the king. The king held it in a vessel of gold and stood awaiting the arrival of the preceptor.

22. The humble son of Sudās respectfully served the flesh kept in that gold vessel, to the preceptor when he came there.

23. On seeing the preparation, the preceptor wondered what it was and began to reflect

24. By means of his concentration of mind (Samādhi), he came to know that it was human flesh “O! How depraved in character is this king that he has served this forbidden food to me!”

25. Along with this surprise, the sage felt great indignation and annoyance. “O lord of the earth, this prohibited food has been given to me with a view to bringing about my ruin.

26. Hence, let this be your regular diet. Human flesh, the food fit only for the Rākṣasas has been given to me by you.

27. Hence, O king, assume the status of a Rākṣasa which is accustomed to this (human flesh) as the usual diet.” When the preceptor uttered this imprecation to him, the son of Sudās was agitated and overwhelmed with fear.

28. Trembling with fear, he immediately submitted, “I have been so commanded by your holiness yourself!” Urged by this statement, Vasiṣṭha reconsidered the situation.

29. With his divine vision, he came to know that the king was deceived by the Rākṣasa. The king on his part took up water in his hand and was about to curse Vasiṣṭha.

30. Seeing the king enraged and attempting to curse his preceptor, his beloved queen Madayantī, a strict observer of religious vows, intervened thus.

Madayantī said:

31. “O scion of a noble Kṣatriya family, it behoves you to curb your anger. There is no doubt in this that the Karman which you alone have to experience, has visited upon you.

32. The stupid fellow who roars and grunts saying HUṂ and TUṂ to one’s preceptor, becomes a Brahma-rākṣasa in a forest, in a waterless tract.

33. This is the decisive conclusion of the scriptures that those who have conquered the sense-organs, those who have controlled their irate nature and those who are engaged in serving the preceptor, go to the abode of Brahmā.”

34. Dissuaded by her, the king eschewed his wrath. He appreciated the intercession of his wife. He thought to himself, “Where shall I throw this water (taken for uttering the curse.”

35. It is certain that the spot where this water is sprinkled will be reduced to ashes.” Thinking thus, he poured the water on his own feet, of his own accord.

36. By the mere contact of that water his feet took the variegated complexion of black and white. So, thenceforth, he became known as Kalmāṣapāda (one whose feet are black and white in complexion.)

37. The intelligent king Kalmāṣapāda was then consoled by his beloved wife. Excessively frightened in his mind, he saluted his preceptor and bowed down to his feet.

38. Resorting with palms joined with reverence, the king, an adept in political stratagems humbly submitted thus! “O holy sir, be pleased to forgive me about everything (that has happened), but the fact of the matter is that no offence or sin has been committed by me.”

39. Hearing this, the sad sage heaved a deep sigh and he censured himself for his own thoughtlessness. He said to the king.”

40. “Absence of discrimination is the greatest cause of all adversities.^[6] There is no doubt about this that one who is devoid of discrimination is no better than a beast.

41. Indeed, this king had not known the mischief of the Rākṣasa. What he did was proper. It was I who was thoughtless and ignorant. Hence I committed the sin of cursing him.

42. He who is controlled by discretion and thoughtfulness—whoever he may be—invariably attains bliss. He who lacks discretion, whoever he may be, meets with the opposite of bliss.”

43. After saying this to himself, the sage replied to the king, “This curse will not be permanent. It will last for twelve years.

44. Being sprinkled over with the drops of the waters of the Gaṅgā, you will give up the physical form of a Rākṣasa. Reassuming your original form, you will enjoy this earth.

45. Your sins will be dispelled through the perfect knowledge as a result of the sprinkling of the drops of the waters of the Gaṅgā. You will be solely devoted to the service of Lord Hari and will attain the highest spiritual peace.”

46. After saying this to the king, Vasiṣṭha, the knower of the Atharva Veda, returned to his hermitage. The king also filled with grief, took up the physical form of a Rākṣasa.

47. He was particularly oppressed with hunger and thirst and was always furious. With a complexion as dark as the night in the dark fortnight, and terrific in appearance, he wandered over the tenantless forest.

48. There he killed and devoured different kinds of beasts, men, reptiles, birds and monkeys.

49. Even the ground allround became terrible and it became spotted with various colours, as it was littered with innumerable bones, bodies out of which all blood was sucked and the hairs of the dead bodies mixed with blood.

50. In the course of three seasons (i.e. six months) he rendered the land of a hundred yojanas in extent, very miserable, and then went over to another forest.

51. Even there also, he continued to eat human flesh every day. He then went to the banks of the Narmadā resorted to by the sages and Siddhas.

52. Moving about on the banks of the Narmadā, that Rākṣasa (king) who frightened all the world, happened to see a certain sage engaged in amorous sports with his beloved.^[7]

53. Scorched by the fire of hunger, he rushed at the sage and caught hold of him with great force, like a hunter catching the fawn of a deer.

54. On seeing her husband struggling within the grip of the demon, the highly frightened Brāhmaṇa lady entreated to him with palms joined in reverence over her head.

The Brāhmaṇa lady prayed:

55. “O tiger among kings, save me who am now extremely frightened. Be pleased to make my desire fulfilled by restoring my beloved husband who is dearer to me than my very life breath.

56. You are not a real Rākṣasa. You are a king born of the solar race, by the name Mitrasaha. Hence protect me, a helpless woman, in this forest, devoid of human population.

57. A woman bereft of her husband, is comparable to a dead person, though she may be alive. Still, O suppressor of enemies, what more can I say about widowhood in the early age?

58. I do not know either my mother or my father. I do not know any oṃer kinsman. My husband alone is the greatest, relative unto me. He is my very life.

59. O Lord of the people, you know all the Dharmas. You know how ladies ought to make their livelihood. Hence, save me who am a woman having no kinsman and a lady (mother) having an infant child (in the arms).

60. How can I live in this tenantless forest without my husband? O sir, I am your daughter. Be pleased to save me, by bestowing upon me my husband, as a charitable gift.

61. Highly intelligent men say:—“There never has been or there can never be in future a nobler charitable gift than that of saving one’s life.” Please give unto me the charitable gift of my vital breath (viz. my husband).”

62. After praying him thus, she fell at the feet of the Rākṣasa. Though implored thus by the Brāhmaṇa woman, the Rākṣasa devoured the Brāhmaṇa like a tiger devouring the fawn of a spotted antelope.

63. That chaste wife of the Brāhmaṇa lamented very much. Becoming infuriated again, she cursed the king, though he had already been cursed.^[8]

64. “Inasmuch as you have forcibly killed my husband who was engaged in sexual inter-course, hence the moment you are united with a woman, you will die.”

65. After cursing him thus the indignant Brāhmaṇa lady uttered another imprecation once again on him: “Since you had devoured my husband, your Rākṣasa-hood will be permanent.”

66. On hearing these two curses uttered by her, the Rākṣasa flew in rage and was as if emitting sparks of fire due to anger.

The Rākṣasa said:

67. “O wicked woman, why have you heaped two curses on me in vain (without any reason)? As my offence was only one, it would have been but proper to pronounce one imprecation on me.

68. O vilest of wicked woman, since you have uttered a second curse on me, you will go to the state of a female ghost (Piśācī) just now to-day, along with your son.”

69. The Brāhmaṇa woman, who was cursed by him thus, immediately assumed a ghostly form. She was distressed with hunger. The terrible woman along with her son went on screaming aloud.

70. Screaming loudly in that tenantless forest, the Rākṣasa and the Piśāca woman went to the forest, on the bank of Narmadā inhabited by Rākṣasas.

71. At that place, there lived a demon who was tormented with miseries and was antagonistic to the world. He had assumed the physical form of a Rākṣasa, because he was indifferent towards his preceptor.

72. On seeing the Rākṣasa and the Piśācī coming to his banyan tree (occupied by him), the Brāhmaṇa demon (Brahma-Rākṣasa) already on that banyan tree said furiously:—

73. “O terrible ones, why have you both come to this abode fondly occupied by me. Certainly you must tell me for what sins of yours, you have become like this.”

74. On hearing his words, the son of Sudās related to him everything that was committed by himself as well as by that lady. Thereafter he said to him thus.

Sudās’s Son Said:

75. O highly blessed one, who are you? Please tell me what was done by you before. It behoves you to relate everything to me, your friend, out of your great friendliness.

76. Indeed, that wicked-minded fellow, whoever he might be, but who deceived his friend, experiences the fruit of his sins and undergoes tortures in hell, for ten thousand Yugas.

77. All miseries of creatures are diminished (and disappear) at the sight of a friend. Hence, no sensible person shall practice deception on his friends.”

78. O Nārada, the Brahma-Rākṣasa, already on the banyan tree, who was thus urged by Kalmāṣapāda, spoke these virtuous words delightfully:

The Brahma-Rākṣasa said:

79. “Formerly, I was a Brāhmaṇa in the country called Magadha. I had mastered the Vedas and was well-known by the name Somadatta.^[9] I was devoted to the practice of Dharma.

80. O blessed one, I became too much elated and arrogant due to my learning, wealth and youthful age. I showed indifference towards my preceptor and consequently I was reduced to this stage (of being a Brahma-Rākṣasa).

81. I am unable to derive any happiness. I am fed up with the food I take (?) since I am distressed. Formerly, hundreds and thousands of Brāhmaṇas were devoured by me.

82. Still I was tormented by hunger and thirst. I was afflicted by internal agony. I created a terror in the whole universe and I was always engaged in eating flesh.

83. Disrespect and indifference to the preceptor lead to Rākṣasa-hooḍ in human beings. This has indeed been experienced by me. Hence, no one in prosperity shall do like-wise.”

Kalmāṣapāda said:

84. “Of what nature is a preceptor as laid down in Śāstras? Who was panegyrized by you formerly? O friend, tell me everything. I am extremely curious and anxious to know it.”

The Brahma-Rākṣasa said:

85. “There are many categories of preceptors^[10]. All of them are worthy of being worshipped and honoured respectfully. O friend, listen with single-minded attention as I narrated them (viz. categories of preceptors).

86-88. They are as follows:—One who teaches the Vedas, one who explains the connection between the Vedic passage and its interpretation (i.e. the interpreter of the Vedas), the expounder of the scriptures, the exponent of the Dharmas, the instructor in moral philosophy (or politics), one who initiates in the Mantras, one who explains the Mantras, one who dispels doubts in Vedic passages, one who instructs in religious observances and vows, one who saves from dangerous situation, one who provides with food, the father-in-law, the maternal uncle, the eldest brother, the father, one who invests the sacred thread, the impregnator and the consecrator, O excellent friend.

89. These are said to be the preceptors. They deserve to be worshipped and bowed with great respect.”

Kalmāṣapāda enquired:

90. “O friend, many preceptors have been mentioned by you. Who is the most excellent of all these? Or, are all of them of equal status? Tell me precisely.”

The Brahma-Ṛakṣasa replied:

91-92. ‘Very nice! A very good question! O highly intelligent one. I shall explain to you what has been enquired by you of me. The narration of the glory of preceptors, listening to that glory and approbation of the same—all these accord welfare unto all. Hence, I shall explain now:—There is no doubt in this that all these are equally worthy of being worshipped at all times.

93-94. Still, however, listen to me. I shall relate to you the essential and crucial decision of the scriptures (in the matter). The teacher of the Vedas, the person who explains the Mantras, the father and expounder of the Dharma—these are regarded to be special types of preceptors in the Smṛti texts. O lord of the earth, listen as to who should be regarded as the most excellent of all these.

95-96. I shall explain unto you what has been proclaimed by the knowers of the principles and interpretations of all scriptures. That learned man who explains the Purāṇas along with the Dharmas which contribute to the snapping asunder of the noose of the worldly existence, is the most excellent preceptor. It is from the Purāṇas that one knows the various rites proper for the worship of Devas and the fruit (one achieves) of the worship of the deities.

97-98A. Hence, O king, gods and sages say that the Purāṇas constitute the essence of the meaning of all Vedic passages. The expounder of the Purāṇas is, therefore, the greatest of all the preceptors.

98B-100. The man who strives to cross the ocean of worldly existence should listen to the Purāṇas—so says the classifier of the scriptures (i.e. the sage Vyāsa). O king, it was he who laid down in details all the Dharmas in the Purāṇas. Logic or reasoning is only for the sake of arguments in dispute. Ethics or politics is the means for worldly affairs and Purāṇas indeed are conducive to the happiness both here and hereafter, O highly intelligent one.

101. The intellect (or mind) of a person who always listens to the Purāṇas with great devotion becomes free from impurities. He shall be devoted again to Dharma.

102. O king, thanks to listening to the Purāṇas, auspicious devotion towards the Lord of Lakṣmī, is thereby engendered. The intellect of men who are the devotees of Viṣṇu is engaged in Dharma.

103-105A. Sins are destroyed due to Dharma and the knowledge becomes pure. Those who are well versed in the ancient lore say thus:—“Those who are desirous of attaining the fruits of Puruṣārthas, viz. Dharma, wealth, love and liberation from Saṃsāra, should listen to the Purāṇas.” On the beautiful banks of the Gaṅgā, I heard all the topics on religion or Dharma from sage Gautama, who was omniscient and expounder of the Brahman or the Vedas.

105B-107. Once, I went to perform the worship of god Śiva. Although he (Gautama) was present, ī did not make obeisance to him. But Gautama, the highly intelligent sage, the very receptacle of great lustre was calm. He rejoiced at the proper performance of the rites as mentioned in the Mantras and since Lord Śiva, the preceptor of all the universe, was worshipped by me.

108-110A. Since disrespect was shown towards the preceptor, he (Śiva) turned me into a Rākṣasa. If a person, knowingly or unknowingly, shows contempt and disrespect towards the preceptor, his intelligence, learning, wealth and all holy observances perish. O king, the learned men say that if a man renders service unto the preceptors with great respect, he is endowed with affluence.

110B-112A. I am burnt by that curse. Internally I am being consumed by the fire of hunger. O excellent king, I do not know when I shall be liberated.” O prominent Brāhmaṇa (Nārada), when the Brahma-Rākṣasa residing on the banyan tree was discussing thus, the sins of both of them were dispelled, as they were engaged in discussion on the topics of Dharma.

112B-113. In the meantime, a highly righteous Brāhmaṇa came there. He was born in the land of Kaliṅga (Orissa) He was known by the name Garga.^[11] He was carrying the holy water of the Gaṅgā on his shoulders. He was eulogising Lord Viśveśvara.

114-115. He was singing the names of Lord Śiva. With a thrill of joy, his hair over his body stood on their ends. On seeing the sage arrive, the Piśācī and the Rākṣasa rushed at him, raising their arms aloft and saying:—“Our break-fast has arrived!” But they stood away on hearing the names recited by him, as they were unable to attack him. The Rākṣasa said as follows:—

116. “O highly blessed Brāhmaṇa, salutations to you who are a noble-souled one. Thanks to the greatness of the recitation of the names of God, we, the Rākṣasas, have to stay away at a distance.

117. O Brāhmaṇa, thousands and millions of Brāhmaṇas have been formerly devoured by us. It is the covering shield of the holy names of Viṣṇu that protects you from the great fear of death.

118. O respected sir, that even we, the Rākṣasas have attained great tranquility and solace by merely listening to (his hallowing) names, is due to the greatness of Acyuta.

119. O highly blessed one, you are in every respect free from attachment and passion. Be pleased to absolve us of the heaps of sins, by making us perform the ablution with the waters of the Gaṅgā, by sprinkling it over us.

120. Wise and learned persons proclaim that he who redeems his own Ātman by engaging himself in service to Hari, shall redeem the entire universe.

121. Except by Hari’s name which is the panacea for all terrible ills of the worldly existence, by what other means can liberation, which is so very difficult to attain everywhere, be secured?

122. Just as a person trying to cross a river or a sea by means of a raft of iron, sinks under water, similarly, how can they who have not performed meritorious acts, redeem others?

123. O! The conduct of life of great men is conducive to the happiness of every one, just as the moon contributes to the delight of all.

124. O excellent Brāhmaṇa, whatever sacred and holy waters are there on the earth, they are not equal in holiness even to a particle of the waters of the Gaṅgā.

125. A drop of the water of the Gaṅgā, of the size of a mustard seed mixed with the Tulasī leaf, definitely sanctifies twenty-one generations.

126. Hence, O highly blessed Brāhmaṇa, O expert one in the meanings of all scriptures, protect us, the perpetrators of sinful acts, by giving us the water of the Gaṅgā.”

127. On hearing this excellent discourse on the greatness of the Gaṅgā related by those Rākṣasas, the excellent Brāhmaṇa was very much surprised.

128. (He thought) “Even in these (Rākṣasas,) there is such a devotion towards the Gaṅgā, the mother of the worlds. How much more there should be devotion of the great men of meritorious deeds who are endowed with sound perfect knowledge?”

129. Then the excellent Brāhmaṇa mentally came to a conclusion on the Dharma that a devotee who is a benefactor of all living beings attains the highest region.

130. Then the Brāhmaṇa, full of mercy, sprinkled the excellent waters of the Gaṅgā mixed with a Tulasī leaf over the Rākṣasas.

131. On being sprinkled by the drops of water of the size of a mustard, those Rākṣasas gave up their Rākṣasa state and became refulgent like Devas.

132. The Brāhmaṇa lady accompanied by her son and her husband—Brāhmaṇa Somadatta—became prominent among gods resembling a hundred million suns in brilliance.

133. They were distinctly characterised by conches, discuses and the iron maces. They attained to Sārūpya (similarity in form) with Hari. Eulogising the Brāhmaṇa very much, they went to the abode of Hari, i.e. Vaikuṇṭha.

134. The king Kalmāṣapāda regained his own (Royal) form. On seeing those sinless Brāhmaṇas being liberated, he began to think deeply.

135. When the king was extremely distressed and miserable, a mysterious secret voice uttered in deep sonorous tone this great statement based on Dharma:

136. “O highly blessed king, it does not behove you to be miserable. O king, at the end of your enjoyment of pleasures, you also will attain to the highest beatitude (Mokṣa).

137. There is no doubt that those who have washed off their sins by means of good acts and who are engaged in devotion to Hari, attain to the highest region of Viṣṇu.

138. Those who are merciful towards all living beings, those who function along the path of Dharma and those who are eagerly devoted to the worship of the preceptor, attain to the highest region.”

139. On hearing this utterance of Bhāratī (Goddess of speech), the excellent king attained deep mental satisfaction and tranquillity and remembered the words of his preceptor.

140. With great delight, he praised his preceptor, that Brāhmaṇa (from Kaliṅga) and Lord Viṣṇu. He narrated all his former story to that Brāhmaṇa.

141. O sage, thereafter, the king made obeisance to the Brāhmaṇa from Kaliṅga duly. Repeating the names of Viṣṇu, he immediately proceeded to Vārāṇasī.^[12]

142. He took bath in the Gaṅgā there for six months and paid visits to god Sadāśiva. King Mitrasaha thereby became free from the curse of the Brāhmaṇa lady.

143. Thereafter, he went to his capital city. O excellent sage, he was then crowned by the noble-souled Vasiṣṭha. He protected his own kingdom thereafter.

144. He ruled over the entire earth. He enjoyed all worldly pleasures except that from his queen. He got a son begot by Vasiṣṭha. Ultimately the excellent king attained salvation.

145. O excellent Brāhmaṇa, it is not surprising that the man who praises the excellences of Viṣṇu and Vārāṇasī listens to them and muses over them and drinks the water of the Gaṅgā, becomes liberated from Saṃsāra.

146. Hence, O leading Brāhmaṇa, it is not possible to reach the other shore of the great glory of the Gaṅgā (i.e. to describe it exhaustively), even to the lords of gods, viz. Brahmā, Viṣṇu and Śiva.

147. Undoubtedly, by merely remembering the names of the Gaṅgā, a man becomes absolved of millions of heinous sins and attains to Brahmā’s abode.

148. If the name ‘Gaṅgā’ is repeated even once, one is immediately liberated from all sins, and he is honoured in the region of god Brahmā.^[13]

Footnotes and references:

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[1]:

Saudāsa, the son of Sudās was, according to Bhāgavata Purāṇa.IX.45, the 8tḥ descendant from Bhagīratha who brought the Gaṅgā to the earth. His real name was Mitrasaha, but he came to be known as Kalmāṣapāda. The legend of king Mitrasaha, better known as Kalmāṣapāda is given in details in the Mahābhārata.Ādi chs. 175, 176, 181, Śānti 234.30 and Anu.137.18, in the Bhāgavata Purāṇa. IX.45. 20-38, Śiva P.—IV ch.10 and a brief reference in Vālmīki Rāmāyaṇa 1.70.39-40. The legend differs slightly in different Purāṇas. The main facts as given in the Mahābhārata. are as follows: Mitrasaha and queen Madayantī, a happy royal couple was ruling over Ayodhyā. On one occasion, while the king, dog-tired with the fatigue of hunting, was returning, he was confronted by a sage Śakti at a narrow pass. The quarrel arose who was to give way to whom and the enraged sage cursed the king to be a demon (Mahābhārata.Ādi 175. 1-14). Vasiṣṭha’s rival Viśvāmitra instigated a demon ‘Kiṅkara’ to possess the king and made him serve human flesh to a sage who cursed the king to be an ogre. Viśvāmitra instigated him to eat Śakti (Vasiṣṭha’s son who cursed him) and the rest of the sons of Vasiṣṭha. When he approached to eat up Vasiṣṭha, he sprinkled him with water charged with a mantra and restored him to his original status as king of Ayodhyā (Ādi. 176.26). Unfortunately during his demonic state, king Mitrasaha ate up a Brāhmaṇa out of a couple at the time of their sexual intercourse. The Brāhmaṇa woman Āṅgirasī cursed him that he would meet death if he touched a woman. Hence, he had to request Vasiṣṭha to procreate a son from his queen Madayantī. The Bhāgavata Purāṇa. agrees with this basic episode. The N.P., however, adds some spicy material and gives an interesting story.

[2]:

Sapta-sāgara [saptasāgarāḥ]:

The traditional list of seven seas and their identification by N. L. The Geographical Dictionary of Ancient and Mediaeval India (p. 179) is as follows: (1) Lavaṇa (salt) or the Indian Ocean, (2) Kṣīra (milk)—the Shīrwan or the Caspian sea, (3) Surā (wine)—a corruption or rather Sanskritisation of the Sea of Sarain, a part of the Caspian Sea forming the southeastern boundary of Kuśadvīpa. (4) Ghṛta (Ghee)—Derived from Erythraen sea or the Persian Gulf forming the boundary of Śālmaladvīpa or Chaldia or Assyria (5) Ikṣu (sugar-cane juice)—Ikṣu is the Oxus—the river and sea having a common term—here taken as a sea. It formed the southern boundary of Puṣkaradvīpa (Puṣkara—Bhushkara or -Bokhara), (6) Dadhi (curds) is a Sanskritisation of Dahi (Dahae), a scythic tribe living on the shore of the Sea of Aral. Hence, the Aral sea. It formed the boundary of Krauñca dvīpa. (7) Svādu perhaps a corruption of Tehadun, a river in Mongolia flowing through Plakṣadvīpa. Like Ikṣu a river-name used for the sea—The Geographical Dictionary of Ancient and Mediaeval India, p. 179.

[3]:

Saudāsa in the Mahābhārata. is childless but in the Nārada Purāṇa., he is blessed with sons and grandsons.

[4]:

The episode that a couple of Rākṣasas assumed the form of tigers and were engaged in sexual intercourse and that king Saudāsa killed the female partner and was threatened by the male-partner after assuming his demon form is an addition of the Nārada Purāṇa.

[5]:

The episode that the demon assumed the form of Vasiṣṭha and requested to send human flesh to his hermitage and the king innocently sent it and got cursed is not in Mahābhārata. but in the Uttara Rāmāyaṇa (vide Puranic Encyclopaedia, p. 377).

[6]:

Cf.—
sahasā vidadhīta na kriyām
avivekaḥ paramāpadām padam—Kirāta. 11.30

[7]:

According to the Mahābhārata.Ādi 175.40, he was Vasiṣṭha’s son, Śakti who cursed him to be a demon for not giving him the way (Ibid. 175.13-14).

[8]:

The Brāhmaṇa woman’s imprecation and Kalmāṣapāda’s counter-curse turning the lady and her child into goblins (piśācas) and their joint wandering have no basis in the Mahābhārata. and but are Nārada Purāṇa’s contribution. The Śiva P. however, endorses Kalmāṣapāda being cursed by a Brāhmaṇa lady but not his countercurse to that lady.

[9]:

The Somadatta episode is not in the Mahābhārata. but it is probably Nārada Purāṇa’s contribution.

[10]:

The term Guru connotes an elderly person. Viṣṇu Dharmasūtra 32.1-2 states that the father, mother and preceptor (ācārya) are the highest gurus. Manu (11.225-32) and Matsya Purāṇa. 210.20-27 compare them to the three sacred fires maintained by an Agnihotrin. Devala extends the title to five, including in them elder brother and husband. (Smṛticandrikā I, p.35). In the list given here in the Nārada Purāṇa the first eight Gurus can be included under ‘preceptor’, the next two under ‘maintainer’ (employer, husband), the next three have traditionally the status of a father—a status extended to the last three, viz., the performer of upanayana which admits one to Vedic studies and of Saṃskāras and the progenitor.

[11]:

The episode of Garga, a Brāhmaṇa from Kaliṅga, liberating Kalmāṣapāda and the Brāhmaṇa-Ogre Somadatta, with sprinkling of the water of the Gaṅgā has no basis in the Mahābhārata. In Mahābhārata. the sage Vasiṣṭha redeems him sprinkling him with water charged with mantras. No mention of the Gaṅgā water is in Mahābhārata.Ādi 176.26-30. Nārada Purāṇa contributes this to glorify the efficacy of the water of the Gaṅgā.

[12]:

King Kalmāṣapāda’s sojourn at Vārāṇasī for six months for redemption from the curse of the Brāhmaṇa woman is Nārada Purāṇa’s contribution with no basis in the Mahābhārata. or Bhāgavata Purāṇa.

[13]:

In Nārada Purāṇa. II chs. 39 and 40 we find the glory of the Gaṅgā repeated and many of these verses in the Chs. on the glory of the Gaṅgā are echoed therein.