Ramayana · The Redemption of Ahalya, and Tales Along the Road

About 66 min read · 11,061 words

The guarding of the sacrifice at Siddhashrama was finished. That night the two heroes, Rama and Lakshmana, stayed on in Vishvamitra’s sacrificial hall with easy hearts. When the morning worship at the opening of the day was done, the brothers went to the seers, bowed to the sage who blazed like a kindled fire, and spoke to him with warm and courteous words. Then all the great seers, with Vishvamitra’s leave, said to Rama, “Janaka, the king of Mithila, is about to perform a sacrifice of the highest purity. We are all going there. You must come with us. There you will see a marvel among bows.”

This chapter is a journey. As the party moves toward Mithila, Vishvamitra, prompted each time by Rama’s questions, tells the stories of the lands and rivers that lie along the road. Inside those stories come the history of his own line, the coming down of the Ganga to earth, the tale of King Sagara, and, at the very end, the redemption of Ahalya. Every story is bound to a place.

The bow, and the first halt on the banks of the Shona

The sages told the story of the bow. It was so terrible and so charged with splendor that its weight could not be reckoned. In ancient times the gods, who had received it in their turn from Lord Shiva, had presented it in a sacrificial assembly to Devarata, a former king of Mithila. No god, no gandharva, no demon, no ogre could bend it, and human beings least of all. Great and powerful princes had come in the longing to test their strength against it and had failed to string it. It is worshipped with sandal paste and incense of many fragrances, and it stands enshrined in the king’s palace as an object of worship.

A sub-tale: The Gita Press commentary notes that elsewhere it is said the bow was given to a king of Mithila by Lord Shiva himself. The Padma Purana and the Kurma Purana carry the same tradition, in which Shiva, the blue-throated wielder of the trident, pleased with the house of Janaka, granted it this wondrous bow for the destruction of its enemies.

Having said this, Vishvamitra, foremost of sages and a scion of Kusha, set out toward the north. Behind him rolled more than a hundred (100) carts loaded with the requisites of the sacrifice, belonging to his followers, who were all masters of the Vedas. Even the herds of beasts and flocks of birds that dwelt at Siddhashrama followed the great Vishvamitra, whose only wealth was his askesis, and he persuaded them to turn back. They covered a long road, and at sunset the sages broke their journey on the bank of the river Shona. They bathed in the river, poured the fire oblation as the sun set, and sat down together, placing Vishvamitra at their head. Rama paid homage to the sages and took his seat facing Vishvamitra, and with real curiosity he asked, “Venerable one, what land is this, graced with such a thriving forest? I wish to hear of it truly.” Prompted by that question, the great ascetic Vishvamitra began to speak at length, in the midst of the seers, about the story of that land. (Canto 31)

The gist: The bow-sacrifice at Mithila is the journey’s destination, and one question from Rama on the bank of the Shona swings open the door to all the tales that are now to come.

Kusha’s four sons, and Kushanabha’s hundred daughters

Vishvamitra said, “There was a great ascetic king named Kusha, born of Brahma, who knew what was right and honored good men. Through a high-born queen of Vidarbha he begot four mighty sons, Kushamba, Kushanabha, Asurtarajas, and Vasu, who were brilliant and full of zeal, upright and truthful. Wishing to set them to the duty of protecting the people, which is the duty of a warrior, Kusha said, ‘My sons, protect the people, and thereby you will earn boundless merit.’ Hearing their father’s word, the four of them founded four cities.

“Kushamba founded the city of Kaushambi. The pious Kushanabha built the city of Mahodaya, which is the modern Kannauj. Asurtarajas built the city of Dharmaranya, and Vasu built Girivraja, the modern Rajgir, foremost of all cities. That capital of Vasu shone amid five (5) hills, and for that reason it was called Vasumati. The five splendid peaks cast their light all around it. The river Shona, which spreads like a garland among these five hills, flows toward Magadha, and is therefore known as the holy Magadhi.

A sub-tale: In later tradition (according to the Mahabharata) these five hills of Girivraja are named Vipula, Varaha, Rishabha, Rishigiri (Matanga), and Chaityaka. For Asurtarajas the reading Amurtarajas is also found, and this line is linked to the land of Gaya and Dharmaranya.

“The pious royal sage Kushanabha begot, through an apsara named Ghritachi, a hundred (100) daughters of matchless beauty. In their youth their loveliness grew greater still. One day they came out into the garden grounds, adorned with jewels, like stars among the clouds. They sang and danced and played on their lutes in the fullness of delight. Seeing them, the wind-god, who is present in all things everywhere, said, ‘I desire you all; be my wives. Give up the notion that you are human beings, and you will win long life. Youth is always fleeting, and most of all in human beings; accept me, and you will win undecaying youth and immortality.’

“The daughters laughed his offer to scorn and answered, ‘O jewel among gods, you move as the breath of life within every living being; we know your power, and even so we feel no leaning toward you. Why do you insult us? We are the daughters of Kushanabha; if we chose, we could curse you and cast you down from your place, yet we guard our ascetic power. Let that evil hour never come when, spurning our truthful father, we choose a husband for ourselves. Our father is our master and our highest deity; the man to whom our father gives us, he alone will be our husband.’

“Hearing this firm reply the wind-god flew into a rage, entered all their limbs, and bent them out of shape. The daughters, turned crooked and hunchbacked, returned to their father’s palace, ashamed, their eyes brimming with tears. Seeing those most lovely daughters made wretched and deformed, King Kushanabha was stricken and asked, ‘My daughters, what is this? Who has violated the law of right? By whom have you all been made hunchbacked, and why, though you make gestures, do you not speak?’ Having asked, and drawing a deep breath, the king steadied himself to hear their answer. (Canto 32)

The gist: Kusha’s line is bound to the lands of Girivraja and Kannauj, and Kushanabha’s hundred daughters turn down the lure of immortality for the sake of their father’s honor, even at the price of being made hunchbacked.

The glory of forgiveness, and the marriage to Brahmadatta

“The daughters touched their father’s feet with their heads and said, ‘King, the all-pervading wind-god took an evil path, sought to corrupt us, and did not respect our virtue. We told him, we are subject to our father, not free to choose; ask us of our father, and if he gives us to you, we will take you for a husband. But that sinner would not heed our words, and with a cruel blow he left us deformed.’

“Hearing this, the deeply righteous king answered, ‘My daughters, the forbearance you showed can be shown only by those given to forgiveness; it is a most noble act. And that you, all of one mind, guarded the honor of our house is a thing beyond compare. Forbearance is the ornament of women and of men alike. Even toward the gods such forbearance is hard. Forbearance is charity, forbearance is truth, forbearance is sacrifice; forbearance is fame, forbearance is right; the whole standing world rests upon forbearance.’ Then he sent the daughters to the inner apartments, and, adept in counsel, he discussed their marriage with his ministers, for at the right time and place worthy daughters must be given to a worthy man.

A sub-tale (the birth of Brahmadatta): At this very time a celibate ascetic named Chuli, who had always held his life-force in restraint, was practicing austerity toward the realization of Brahma. A gandharva girl named Somada, daughter of Urmila, served him. Pleased, the seer offered her a boon, and the unmarried girl asked for a righteous son endowed with Brahmic power. The seer granted her a mind-born son, Brahmadatta. That Brahmadatta reigned with royal splendor in the city of Kampilya, like Indra in heaven.

“King Kushanabha resolved to give his hundred daughters to that very Brahmadatta. He called him and, with a most joyful heart, offered him all the daughters. Radiant as Indra, Brahmadatta took each of their hands in order of seniority. The moment his hand touched them, the daughters were freed of their deformity and their pain, and they shone with matchless beauty. Seeing his daughters released from the fault laid on them by the wind, Kushanabha rejoiced again and again. Then the king sent the newly married Brahmadatta on his way with his wives and his family priests. Somada too, seeing her son fittingly married, welcomed the brides, praised Kushanabha, and departed. (Canto 33)

The gist: Forbearance became the daughters’ great strength, and the very hand that took them as brides erased their deformity at a touch.

The birth of Gadhi, and Vishvamitra’s own line

“When Brahmadatta had gone, the sonless Kushanabha began a sacrifice to obtain a son. While the sacrifice was in progress, his father, the great Kusha, son of Brahma, appeared and said, ‘My son, a most righteous son will be born to you. A son named Gadhi will win you undying fame in the world.’ Having said this, Kusha withdrew through the sky to the eternal realm of Brahma. After some time a most righteous son, Gadhi, was born to Kushanabha.

“O Kakutstha, that most righteous Gadhi was my father. Because I was born in the line of Kusha, I am known as Kaushika. I had an elder sister as well, Satyavati, a lady of noble vows, who was given in marriage to the sage Richika. Following her husband, she ascended to heaven in her own body and afterward became a most beneficent great river, the Kaushiki, the modern Kosi, which flows by the flank of the Himalayas. Out of love for my sister I lived happily by the bank of the Kaushiki near the Himalayas. Then, for the sake of a vow to perform a sacrifice, I left that place and came to Siddhashrama, where by your might my purpose was accomplished. In this way I have told you the story of my birth, of my line, and of this land of Girivraja, which you asked about.

“Half the night has passed. Rest now, so that no hindrance meets us on the road. The trees stand motionless, the beasts and birds have gone to sleep, the quarters are wrapped in the darkness of night. The evening twilight has faded, and the sky, thick set with stars and constellations as though with countless eyes, glitters with its lights. The cool-rayed moon is rising, dispelling the dark and gladdening the hearts of living beings. The night-roaming yakshas, ogres, and fearful eaters of raw flesh are now abroad.” Having said this, the great sage fell silent, and all the seers praised him, saying, “Well spoken, well spoken.”

The seers said, “This line of Kusha is great and forever devoted to right; the best men of this house are as good as Brahmana seers. And you above all, most glorious Vishvamitra, who won Brahmanhood by your askesis; and the Kaushiki, foremost of rivers, has added to the luster of your house.” Pleased by this praise, Vishvamitra sank into sleep like the sun going down behind the western hills. Rama too, somewhat amazed by the history of that house, praised the sage and slept beside Lakshmana. (Canto 34)

The gist: Vishvamitra himself belongs to this house of Kusha, and his own sister Satyavati became the Kosi river; so line, river, and land are tied into a single thread of story.

Crossing the Shona to the bank of the Ganga, and the origin of the Ganga

Having passed the rest of the night on the bank of the Shona, when a beautiful dawn came, Vishvamitra said, “Rama, the night has ended in a lovely dawn, and the morning worship has come. Rise, make ready to go on.” Rama finished his morning rites and asked, “Holy one, this Shona, with its pure water, is shallow here and graced with sandy banks. At which ford shall we cross it?” Vishvamitra said, “At the very ford these great seers are wading through.” Then they crossed the Shona, and traveling much farther, in the afternoon they reached the Ganga, foremost of rivers, thronged with swans and cranes. Seeing that river of holy water, all the sages and the two Raghavas rejoiced. On its bank they all halted, bathed according to scripture, offered water to the ancestors and the gods, poured the fire oblation, and partook of the sacred remnants likened to nectar. Then, with glad hearts, they sat down around Vishvamitra. Rama said with pleasure, “Venerable one, I wish to hear about the Ganga, the river of the threefold course, which flows through the three worlds, heaven and earth and the region below. Having crossed the three worlds, how did she come to meet the ocean, the lord of streams and rivers?”

A key to understanding (Tripathaga): The word Tripathaga means “she who travels by three paths.” The Ganga is called by this name because she flows through all three worlds: heaven (the sky-Ganga, or Mandakini, visible in the sky as the Mandakini or milky way), the earth, and the region below.

Vishvamitra said, “Himavan, king of mountains, is a great storehouse of minerals. He had two daughters, unmatched in beauty on earth. Their mother was Mena, daughter of Meru, the beloved wife of Himavan. Of her, Himavan’s elder daughter was this Ganga, and the second daughter was named Uma. To accomplish the work of the gods, all the gods asked the king of mountains for the elder, Ganga, who could move where she willed. In keeping with right and for the welfare of the three worlds, Himavan gave his daughter Ganga to the gods. Taking Ganga, the gods returned with satisfied hearts.

“Himavan’s second daughter, Uma, who counted askesis her only wealth, remained a virgin and, holding to a stern vow, practiced austerity in devotion to Lord Shiva. The king of mountains gave that Uma, endowed with fierce askesis and worshipped by the whole world, to the peerless Rudra. So, Raghava, Ganga and the goddess Uma are the two renowned daughters of Himavan, revered by all the world.

“In this way I have told you the origin of the Ganga. Now hear how she became Tripathaga. First she rose into the sky, which gives passage to all who move, along with the gods. Then that daughter of the king of mountains ascended to heaven in the form of the Mandakini, and last of all she became the earthly Ganga, who bears away the sins of the world.” (Canto 35)

The gist: Ganga and Uma are both daughters of Himavan; Ganga is given over to the gods and carves out her own threefold path from heaven to earth.

The interrupted union of Shiva and Uma, and the birth of Kartikeya

Rama asked to hear more. “For what reason did the Ganga wash the three worlds? How did she come to be famed as the foremost of rivers and as Tripathaga?” Then Vishvamitra told the whole story. “Long ago, Rama, the blue-throated Shiva married Uma and gave himself to the joys of wedded life. A hundred (100) celestial years, which are equal to thirty-six thousand (36,000) human years, passed in that love-play, and yet they had no child.

A key to understanding (the celestial year): A celestial year is measured by the reckoning of the gods. The text itself states that a hundred celestial years are about equal to thirty-six thousand (36,000) earthly years, which means that one celestial year is about 360 human years.

“With Brahma at their head, all the gods made ready to stop that love-play, for they thought, ‘Who will bear the power of the child of this divine pair?’ The gods went to Shiva, bowed, and said, ‘Lord of all the worlds, remain intent on the good of the world and show grace to us gods. The worlds will not be able to bear your power in the form of a son. Rich in the askesis of oneness with Brahma, withdraw from the joys of wedlock and practice austerity with your goddess. For the welfare of the three worlds, hold your energy within yourself; protect these worlds, and do not let them perish.’

“Hearing the gods, Shiva said, ‘So be it,’ and answered, ‘Uma and I will hold our energy within ourselves; let the earth and the other worlds live free of fear. But this matchless energy of mine, already stirred from its place, who will receive it? Tell me, best of gods.’ The gods said, ‘The energy that has been stirred, the earth will bear.’ Then the mighty Shiva let fall his energy, and it spread over the whole earth with its mountains and forests. Then the gods prayed to Agni, ‘Together with the wind-god, take up this fierce energy of Rudra.’ Drawn together by fire and wind, that energy became a white mountain, and then a thicket of white reeds blazing like fire and sun, in which the exceedingly glorious Kartikeya was born, and so he is called the fire-born.

“On that occasion the delighted gods and seers worshipped Uma and Shiva. But Uma, her eyes red with anger, began to curse all the gods, ‘I met my husband in longing for a son, and you stopped me; now you shall not be able to beget offspring through your wives; from this day let your wives remain childless.’ Having so cursed the gods, she cursed the earth as well, ‘O earth, your surface will take many forms and you will have many masters; stained by my anger, you shall not enjoy the happiness of a son, since you did not wish that a son of mine be born.’

A sub-tale: According to the Gita Press commentary, the son later born to the earth by her own husband, Lord Vishnu in the form of the Boar, was the demon Naraka, whom the same Lord afterward slew in the form of Sri Krishna.

“Seeing the gods afflicted by his consort’s curse, Shiva set out toward the western quarter of Varuna. There, on a peak called Himavatprabhava in the northern flank of the Himalaya, he took to austerity with his goddess Uma. So, Rama, I have told you the long account of Uma; now hear, along with Lakshmana, the rest of the story of the Ganga’s origin.” (Canto 36)

Vishvamitra went on, “While Shiva was performing austerity with Uma, the gods, with Indra and Agni at their head, went to Brahma seeking a commander for their army. Brahma comforted them with sweet words and said, ‘Uma’s word, that you shall have no children through your wives, will be true; of that there is no doubt. But here is the sky-Ganga, in whom Agni will place the seed of Shiva and beget a son who will crush the enemy and command the host of the gods. Ganga, the elder daughter of the mountain, will hold him as her own son, and this will be acceptable to Uma as well.’

“Hearing this, the gods bowed to Brahma, reached Kailasa, and appointed Agni to beget the son. Agni went to the Ganga and said, ‘Goddess, bear this seed; this is the dear work of the gods.’ Seeing the divine form of Agni, the seed of Shiva melted on every side, and Agni filled the Ganga on all sides with that energy, until all her channels were saturated. Ganga said, ‘God, I cannot bear this energy of Shiva, made greater still by your own.’ Agni said, ‘Set this seed down on some flank of the Himalaya.’ Then Ganga released from her channels that most dazzling energy, which shone like heated gold.

“Wherever it fell to earth as it came out of the Ganga, it became gold and silver of matchless luster; by the fierceness of its heat, the distant regions became copper and iron; and the dross became tin and lead. Reaching the earth, that seed grew into metals of many kinds. The thicket of white reeds and the white mountain already spoken of turned golden with that energy. From that time on, Rama, gold that shines like fire came to be called Jatarupa, because its beautiful form appeared at that moment; and the grass, the creepers, the trees, and the shrubs all turned to gold at its touch.

“The Krittikas resolved to give the newborn child their milk. Growing six-faced, the child drank the milk of all six Krittikas at once. The gods said, ‘This boy will be known in the three worlds as Kartikeya, the son of the Krittikas.’ And because he had slipped from the womb of the Ganga, the gods named him Skanda. Having drunk milk for only a single day, that tender child grew so powerful that by his own valor he defeated whole divisions of the demon army. Then, with Agni at their head, all the gods anointed that exceedingly glorious boy as the commander of the host of the gods.

“So, Rama, I have told the long account of the Ganga and the story of the birth of Kumara, Skanda, which bestows wealth and merit. Whoever is devoted to Kartikeya wins long life with his sons and grandsons and a place in the divine realm of Skanda.” (Canto 37)

The gist: The energy of Shiva, too great to be held, takes shape through Agni and the Ganga as Skanda-Kartikeya, who becomes the commander of the gods’ army, and from that same energy the metals of the earth are born.

King Sagara, his two queens, and sixty thousand sons

Vishvamitra began a second tale in a sweet voice. “In ancient times, heroic Rama, a righteous king named Sagara ruled over Ayodhya, and being childless he longed for offspring. His elder wife was Keshini, daughter of the king of Vidarbha, pious and truthful. His second wife was Sumati, daughter of Arishtanemi (that is, Kashyapa) and sister of Suparna (that is, Garuda).

“With his two wives the great king practiced austerity on Bhrigu-prasravana, a peak of the Himalaya. When a hundred (100) years were complete, Bhrigu, pleased, granted a boon, ‘Sinless one, you will have many sons and unequalled fame in the world. One of your wives will bear a single son who will carry on the line, and the other will bear sixty thousand (60,000) sons.’ The two queens folded their hands and asked, ‘Which of us will have the one son, and which the many?’ Bhrigu said, ‘Let it be settled by your own wish; one will bear the single son who carries on the line, the other sixty thousand renowned sons. Say which of you wishes which boon.’ The elder, Keshini, in the king’s presence chose the single son who would carry on the line, and Sumati, Garuda’s sister, asked for sixty thousand sons full of daring. The king went round the sage, bowed, and returned with his two wives to his capital.

A key to understanding (sixty thousand): The count of sixty thousand (60,000) sons is a figure for a vast, symbolic scale. Later these sons together dig up the whole earth in search of the horse, so in the story the great number gives the sense of an uncountable army.

“In due time the elder queen, Keshini, gave birth to a son named Asamanja. Sumati bore a womb-fruit shaped like a gourd; when it split open, sixty thousand sons came out of it. Nurses reared them in jars full of ghee, and after a long time they all grew to youth. But the eldest son, Asamanja, was wicked: he would seize children, throw them into the waters of the Sarayu, and laugh to see them drown. Given to such sinful conduct, tormenting good men and harming the citizens, Asamanja was banished from the city by his father. But Asamanja’s son, the valiant Amsuman, was dear to all and gentle in speech. After a long time King Sagara firmly resolved to perform a sacrifice, and, well-versed in the Vedas, he set about it with his family priests.” (Canto 38)

The gist: Sagara gains on one hand Asamanja, the heir who turns out wicked, and on the other hand sixty thousand sons; yet the hope of the line rests in Asamanja’s gentle son, Amsuman.

The horse sacrifice, the stolen horse, and the digging of the earth

Rama, pleased, asked, “Holy one, how did my forefather Sagara perform this sacrifice? I wish to hear it in full.” Vishvamitra spoke as though laughing, “Listen. Himavan, the father-in-law of Shiva, and the Vindhya mountain look upon each other, and in the land that lies between them that sacrifice took place. That land is fit for sacrifice. The firm archer and great chariot-warrior Amsuman, by Sagara’s command, followed and guarded the sacrificial horse as it wandered.

A key to understanding (Aryavarta): The Gita Press commentary explains that this land between the Himalaya and the Vindhya is called Aryavarta, and is held sacred in the scriptures, which is why it is fit for sacrifice.

“On the day of the rite called Ukthya, Indra took the form of an ogre and stole away Sagara’s sacrificial horse. Seeing the horse carried off, all the officiating priests said, ‘King, on the day of Ukthya the sacrificial horse is being carried off by force. Kill the thief and bring back the horse; this obstruction bodes ill for us all. Arrange things so that the sacrifice goes on without hindrance.’ Hearing this, the king said to his sixty thousand sons, ‘My sons, I do not see how ogres could reach this sacrifice, for it is overseen by blessed men purified by holy chants. Go and search out the thief. Follow the whole earth girdled by the ocean; divide it, a single yojana to each, and search. If he is not found on the surface, then by my command dig into the earth until the horse is found. I will stay here with my grandson Amsuman and the priests.’

A key to understanding (yojana and the digging): In the text, “a single yojana each” is explained in the commentary as one square yojana, that is, about 64 square miles (about 166 square kilometers). Later the sons dig up sixty thousand square yojanas of land, a vast tract that seems to reach down to the netherworld.

“By their father’s command the mighty princes set out across the surface of the earth. Searching the whole earth and not finding the horse, they began to dig into it with arms hard as the thunderbolt, tearing up one square yojana at a time. The earth, dug by their adamantine spikes and terrible ploughs, cried out. A dreadful clamor rose from the nagas, demons, ogres, and other beings dwelling in the netherworld, who were being killed in the digging. They dug up sixty thousand square yojanas of land, as if to reach the most beautiful Rasatala. In this way the sons of Sagara dug up on every side the whole of Jambudvipa, thick with mountains.

“Then the alarmed gods, together with the gandharvas, demons, and nagas, went to Brahma and spoke with downcast faces, ‘Lord, the sons of Sagara are digging up the whole earth, and many great souls and water-dwellers are being killed. Saying that whoever comes before them is the one who obstructed the sacrifice and stole the horse, they are killing every living being.’” (Canto 39)

The gist: Indra’s trick with the stolen horse drives Sagara’s sixty thousand sons to dig up the earth, and the digging strikes terror even into the gods.

The wrath of Kapila, and the burning of Sagara’s sons

“Hearing the gods, Brahma answered the frightened deities, ‘This goddess Earth is the consort of the all-knowing Vishnu, the husband of Lakshmi, to whom this whole world belongs. That same Lord, taking the form of Kapila, forever upholds the earth by his yogic power. The sons of Sagara will soon be burned by the fire of his wrath. This digging of the earth happens in every Kalpa, and far-seeing men foresee the destruction of Sagara’s sons; so there is no cause for grief.’ Hearing this, the thirty-three (33) gods, pleased, returned each to his own place.

A key to understanding (the thirty-three gods): According to the Gita Press commentary, these are the thirty-three chief gods: the eight Vasus, the eleven Rudras, the twelve Adityas, and the two Ashvins (the twin physicians of the gods).

“A sound terrible as a thunderclap rose from the digging of Sagara’s sons. Having dug up the whole earth and circled it, they returned to their father and said, ‘We have gone round the whole earth and dug it up, and we have destroyed mighty gods, demons, ogres, fiends, and nagas, yet we have found neither the horse nor its thief. What shall we do now?’ The king said in anger, ‘Dig again, break through the earth, find the horse-thief, and return only when the task is done.’

“At their father’s command the sixty thousand sons dug on toward Rasatala. There they saw Virupaksha, the guardian elephant of the eastern quarter, huge as a mountain, holding up the round of the earth. The whole earth, with its mountains and forests, rests on the head of this great elephant Virupaksha; when he grows weary and shakes his head to rest, an earthquake comes. Going round that elephant, they dug on into Rasatala.

“Then, having broken through the eastern quarter, they broke through the south, where they saw the great elephant Mahapadma, mountainous of body, bearing the earth on his head; and they were filled with wonder. Going round him, they broke through the western quarter, where they found the unmoving elephant Saumanasa. Then they broke through the northern quarter, where they found Bhadra, an elephant white as snow, holding this round of the earth on his beautiful body. Touching him and going round him, they dug on angrily into the northeast, the quarter of Shiva, held to be sacred.

“There they all saw the eternal Vasudeva in the form of Kapila, and grazing not far from that glorious seer they saw the horse; and they were filled with matchless joy. Without thinking, taking him for the disturber of the sacrifice and the thief of the horse, their eyes dimmed with anger, carrying spades and ploughs and trees and rocks, they rushed at him and said, ‘Stop, stop! You alone have stolen our sacrificial horse. Fool, know that we, the sons of Sagara, have come.’ Hearing these words, the immeasurable Kapila was filled with fury and uttered the sound ‘hum.’ In that very instant all the sons of Sagara became a heap of ash.” (Canto 40)

The gist: Passing the guardian elephants of the four quarters, Sagara’s sons reach Vishnu in the form of Kapila, but out of folly and pride they take him for the guilty one, and a single “hum” reduces them all to ash.

Amsuman, the counsel of Garuda, and the return of the horse

“Knowing that his sons had long been absent, King Sagara said to his glorious grandson Amsuman, ‘You are brave and learned and equal in splendor to your forebears. Find out what has become of your uncles and of the horse-thief. Mighty and huge beings dwell in the netherworld; take a sword and a bow to guard against their attack. Bow to those who deserve reverence, kill any who obstruct you, and return only when the task is done and my sacrifice is completed.’

“Amsuman took his bow and sword and went swiftly. He entered the underground passage his great-souled uncles had made. There he saw an elephant honored by gods and demons, fiends, birds, and nagas. Going round him and asking after his welfare, he inquired about his uncles and the horse-thief. The wise elephant said, ‘Son of Asamanja, you will accomplish your task and return quickly with the horse.’ In the same way he questioned each of the guardian elephants of the four quarters in turn, and all of them, receiving him with honor, said he would return with the horse.

“Moving swiftly, Amsuman reached the place where his uncles, the sons of Sagara, lay as a heap of ash. Already grieved not to find them, Amsuman was overcome with sorrow at their death and wept. Nearby he saw the grazing sacrificial horse. He wished to offer water to the spirits of those princes, but he found no pool of water near. Then, casting his keen gaze all around, he saw Garuda, the king of birds, swift as the wind, the maternal uncle of his uncles.

“The mighty Garuda counseled him, ‘Tiger among men, do not grieve; this death of your uncles is for the good of the three worlds, for it will become the occasion of the Ganga’s coming down to earth. They have been burned by the immeasurable Kapila; therefore do not offer them ordinary earthly water, wise one.

A sub-tale: The Gita Press commentary cites a scriptural verse: death at the hands of an outcaste, by drowning in water, by snakebite, by a lightning strike, or by being killed by fanged animals is the death of those who did evil deeds, and for them the offering of ordinary water or of rice-balls is not prescribed. It is for this reason that Garuda stops Amsuman.

“‘Ganga is the elder daughter of the Himalaya; make the water-offering for your ancestors in her alone, mighty-armed one. When the Ganga, who purifies the world, washes these heaps of ash, the sixty thousand sons will go to heaven. Hero, take the horse and leave this place, and bring your grandfather’s sacrifice to its completion.’ Hearing Garuda’s counsel, Amsuman took the horse and returned swiftly to the capital. Reaching the consecrated king, he told him all that had happened and Garuda’s words. Hearing that fearful tale, King Sagara completed the sacrifice according to scripture and returned to his capital. Yet he could find no way to bring the Ganga down to earth. After reigning for thirty thousand (30,000) years and reaching no decision, the great king departed to heaven.” (Canto 41)

The gist: Amsuman brings back the horse, but Garuda reveals that the burned ancestors can be redeemed only by the Ganga, and here the long wait for the Ganga’s descent begins.

Amsuman, Dilipa, and the penance of Bhagiratha

“On Sagara’s passing, the people made the righteous Amsuman their king. He became a great king, and his son Dilipa was great as well. Handing the kingdom to Dilipa, Amsuman practiced the sternest austerity on a lovely peak of the Himalaya. He lived in the grove of penance for thirty-two lakh (3,200,000) years, and won only heaven, not the longed-for grace of the Ganga.

A key to understanding (the years of penance): These vast numbers, thirty-two lakh years and thirty thousand years, are in the manner of the Puranas, marking superhuman penance and reigns; their meaning is the unimaginable depth of time, not any mathematical measure.

“Hearing of the unnatural death of his grandfathers, that is, the sons of Sagara, Dilipa was overwhelmed with grief and could find no way to bring the Ganga. He would brood on how the Ganga might come down, how the water might be offered, and how those spirits might be redeemed. While he brooded in this way, a most righteous son was born to him, Bhagiratha. Dilipa performed many sacrifices and reigned for thirty thousand (30,000) years, but reached no decision on the redemption of his ancestors, and met his end through illness. Setting his son Bhagiratha on the throne, he went by his own earned merit to the realm of Indra.

“The righteous royal sage Bhagiratha was childless and longed for offspring. Handing the burden of the people and the kingdom to his ministers, resolved on the descent of the Ganga, he practiced long austerity on the peak of Gokarna in the Himalaya. With arms uplifted, in the midst of the five fires, eating only once a month, mastering his senses, he stayed at fierce penance for a thousand (1,000) years.

A key to understanding (the penance of five fires): In the penance of five fires, the practitioner sits amid four fires set in the four quarters, and the fifth fire is the blazing sun overhead. It is one of the sternest forms of austerity.

“Pleased with that austerity, the creator Brahma came with the gods and said, ‘Great king, I am pleased with your well-performed penance; ask a boon.’ Folding his hands, Bhagiratha said, ‘If the Lord is pleased and if there is a fruit of penance, let all the sons of Sagara receive water from me. Let the ash of these great souls be soaked with the water of the Ganga, and let all my great-grandfathers go to heaven forever. And, O god, so that our line in the house of Ikshvaku not be broken, I ask for a son as well; let this be the second boon.’ Brahma said in a sweet voice, ‘Bhagiratha, promoter of Ikshvaku’s race, may this great wish of yours be fulfilled. But when this Ganga, the elder daughter of the Himalaya, comes down, the earth will not be able to bear her force. For holding her I see none but Shiva; therefore prevail upon Shiva for this.’ Having said this, and having also ordered the Ganga to help Bhagiratha when the time came, Brahma returned to his realm with the gods and the hosts of the wind-gods.” (Canto 42)

The gist: The generations of Amsuman and Dilipa could not bring the Ganga, but Bhagiratha’s penance pleases Brahma, who sends him to Shiva, since only Shiva can bear the Ganga’s force.

The Ganga on Shiva’s head, and the seven streams

“When Brahma had gone, Bhagiratha worshipped Shiva for a year, standing on the earth on the tip of one great toe. When the year was complete, Shiva, the lord of Uma and of all creatures, said, ‘Best of men, I am pleased and will do what is dear to you. I will hold the Ganga, daughter of the king of mountains, upon my head.’ Then the elder daughter of Himavan, taking a vast form and an unbearable force, fell from the sky onto the holy head of Shiva. As she fell, the Ganga thought in her pride, ‘I will sweep Shiva away with my current and carry him down to the netherworld.’ Knowing her pride, the three-eyed Shiva grew angry and resolved to hide her in his matted locks. The holy river fell on the head of Rudra, huge as the Himalaya and thick with matted hair, and could in no way reach the earth, however hard she tried. In the maze of his locks she could find no way out, and for many years she wheeled about on Shiva’s head.

“Then Bhagiratha performed further penance, at which Shiva was pleased, and he released the Ganga toward Bindusarovara, a lake in the Himalaya. As she was released, the Ganga split into seven (7) streams. Three blessed streams, Hladini, Pavani, and Nalini, flowed to the east; Sucakshu, Sita, and the great river Sindhu flowed to the west. And the seventh stream followed behind Bhagiratha’s chariot. Mounted on his divine chariot, the royal sage Bhagiratha moved ahead, and the Ganga followed him. In this way the Ganga came down from the sky onto the head of Shiva, and from there to earth, and made good her name Tripathaga, she of the three paths.

“There on the earth the water of the Ganga rushed on with a terrible roar. With its schools of fish and turtles and river-dolphins, with its water-creatures falling and fallen, the earth looked exceedingly beautiful. At that time the divine seers, gandharvas, yakshas, and siddhas watched this descent of the Ganga from aerial cars huge as cities, and from the backs of horses and splendid elephants. Wishing to see this wonderful, superb descent of the Ganga, the gods of boundless strength gathered in the sky. As they came swiftly down, the brilliance of their ornaments made the cloudless sky blaze like a hundred suns. Scattered with river-dolphins, serpents, and darting fish, the sky looked like streaks of lightning; and with the white foam tossed up in thousands of drops, it seemed filled with the white clouds of autumn and with flocks of swans.

“The Ganga ran now very swiftly, now winding; now broad, now narrow; now dashing high against a rock, now gliding. Now, buffeted by her own waves, the water leaped up again and fell once more to the ground. Fallen first on the head of Shiva and then come down to earth, the clear water of the Ganga, which takes away sin at a touch, grew exceedingly beautiful. There the seers, gandharvas, and dwellers of earth touched that water fallen from the body of Shiva, holding it holy. Those who had fallen from the sky to earth under a curse bathed in it, were freed of their sin, and returned again to their own realms. Seeing that bright water and bathing in it, people rejoiced all the more.

“Mounted on a lovely chariot, Bhagiratha moved ahead, and the Ganga followed. Delighted gods, seers, daityas, danavas, ogres, gandharvas, yakshas, kinnaras, great nagas, serpents, apsaras, and all water-creatures followed the Ganga behind Bhagiratha’s chariot. Wherever Bhagiratha went, the all-sin-destroying Ganga went. Then the Ganga flooded the sacrificial ground of the great sage Jahnu, a worker of wonders. Perceiving the Ganga’s pride, the angry Jahnu drank up all her water by his yogic power, which was a great marvel. Then the astonished gods, gandharvas, and seers praised the great Jahnu and made the Ganga his daughter, prevailing upon him to release her.

A sub-tale (the name Jahnavi): Pleased, Jahnu released the Ganga through his ears. For this reason the Ganga is called the daughter of Jahnu and is famed by the name Jahnavi, that is, sprung from Jahnu.

“Then the Ganga went on behind Bhagiratha’s chariot and reached the trench dug by the sons of Sagara. Then that foremost of rivers, for the accomplishment of Bhagiratha’s task, the redemption of the ancestors, reached down into Rasatala. Leading the Ganga down to Rasatala, the royal sage Bhagiratha saw his great-grandfathers reduced to ash and, as if fainting, sank down. The most holy water of the Ganga submerged their heaps of ash, and, freed of sin, the souls of Sagara’s sons ascended to heaven.” (Canto 43)

A sub-tale: The Gita Press commentary notes that the water of this trench (the sea) became salty later, when the sage Agastya drank it up and then released it again.

The gist: The matted locks of Shiva absorbed the Ganga’s unbearable force, and, split into seven streams and passing through the belly of Jahnu, she at last reaches Rasatala and redeems the sons of Sagara, so that Bhagiratha’s resolve is fulfilled.

Brahma’s blessing, and the glory of the Ganga tale

“Following the Ganga, King Bhagiratha reached that trench, the lowest stratum in the bowels of the earth, where his great-grandfathers had been burned. When their ash had been thoroughly washed by the water of the Ganga, Brahma, lord of all the worlds, came and said, ‘Best of men, the sixty thousand sons of Sagara have been freed of sin and, like the gods, have gone to heaven. As long as the water of the sea exists in the world, the sons of Sagara will abide in heaven like gods. This Ganga will be your eldest daughter and will be famed by your name as the Bhagirathi. She will be called Tripathaga, Divya, and Bhagirathi; because she makes her way through all three worlds, heaven and earth and the netherworld, she is called Tripathaga.

“‘Ruler of men, here on the bank of the Ganga offer water to all your great-grandfathers and fulfill the resolve of your forefathers and your own. Your glorious ancestor Sagara, foremost of the righteous, could not accomplish this wish; even the peerless Amsuman could not; even your glorious father Dilipa, for all his prayers, could not bring the Ganga. But you have fulfilled that resolve, bull among men, and by it you have won the highest fame. You have accomplished this descent of the Ganga, and by it you have won the great fruit of right. Best of men, you too should bathe in the holy Ganga, fit for bathing all the year round, and gain the fruit of your merit. Offer water to all your great-grandfathers. Now I return to my realm; you too return to your capital.’ Having said this, the lord of the gods, Brahma, returned to the realm of the gods as he had come.

“The glorious royal sage Bhagiratha offered the finest water to the sons of Sagara in order of seniority, according to scripture, and gratified his other ancestors as well. Purified, he returned to his capital and reigned with his wish accomplished. The people, having their king again, rejoiced greatly; their grief was gone, their desire fulfilled, and their care removed.

“So, Rama, I have told you at length the story of the Ganga’s descent. Win blessedness by hearing it; the hour of the evening worship is slipping past. Whoever tells this story, which gives wealth, fame, long life, sons, and heaven, to the Brahmanas, the Kshatriyas, and others, his ancestors are gratified and the gods are pleased. Whoever hears this life-giving story of the Ganga’s descent gains all his desires, all his sins are destroyed, and his life and fame increase.” (Canto 44)

The gist: Bhagiratha completes his resolve by offering water to his ancestors, the Ganga takes the name Bhagirathi, and the promised fruit of hearing and telling this story becomes its very meaning.

Crossing the Ganga, the city of Vishala, and the churning of the ocean

Hearing Vishvamitra’s words, Rama and Lakshmana were filled with wonder and said, “Holy one, this story of the Ganga’s descent and the filling of Sagara’s trench is a great marvel. As we pondered your story, this whole night passed like a single moment.” When dawn came, Rama said to Vishvamitra, who had finished his morning worship, “The sacred night has passed, and a most worthy story has been heard. Now let us cross the holy Tripathaga Ganga. Here is a boat sent by the seers, fitted with a comfortable seat, which came quickly as soon as it heard of your coming.” Then Vishvamitra had Rama, Lakshmana, and all the seers ferried across in the boat.

Reaching the northern bank, greeting the seers, and seated on the bank of the Ganga, they saw the city of Vishala in the distance. Then Vishvamitra advanced with the two Raghavas toward Vishala, lovely as heaven. Folding his hands, Rama asked, “Great sage, which royal line is now ruling in Vishala? I am very curious.” Vishvamitra began an ancient story of Vishala. “Listen, Rama, to the story of Indra, tied to this land. In the ancient Satyayuga there were the mighty sons of Diti and the blessed, valiant, and righteous sons of Aditi. As they grew, the thought came to them, ‘How may we become immortal, free of age and free of disease?’ Then, wise as they were, it occurred to them, ‘By churning the ocean of milk we shall obtain the nectar of immortality.’

“Using Vasuki, the king of serpents, as a rope, and Mount Mandara as a churning rod, they began to churn the ocean. After a thousand (1,000) years, the heads of the serpent used as a rope began to bite the rocks of Mandara with their fangs and to spew out abundant venom. Then, on the surface of the ocean, there suddenly appeared a terrible poison named Halahala, by which the whole world, with its gods, demons, and human beings, began to burn. In their minds the gods called on the great Shiva for refuge, ‘Save us, save us!’ Then Shiva and Vishnu, the wielder of the conch and discus, both appeared there. Vishnu said with a smile to the trident-bearing Rudra, ‘Whatever appears first in the churning of the gods and demons is your share, since among the gods you are the foremost. Therefore, staying here, Lord, accept this poison first, as your tribute.’ Having said this, Vishnu vanished on the spot. Seeing the fear of the gods and hearing the word of Vishnu, Shiva swallowed that terrible Halahala poison as though it were nectar, held it in his throat, and went to his own realm.

“Then the gods and demons churned again, but the churning rod, Mount Mandara, sank into the netherworld. The gods praised Vishnu, ‘You are the refuge of all beings, and of the gods above all. Protect us and lift up the mountain.’ Then Vishnu, taking the form of the tortoise, bore the mountain on his back, and holding the peak of the mountain with one hand, standing among the gods, he took part in the churning.

“After a thousand years there appeared first, with a staff and a water-pot in hand, the embodiment of Ayurveda, the most righteous Dhanvantari; then appeared apsaras of great splendor. Because they were born of the cream (rasa) of the water (ap) of that churning, those excellent maidens were called apsaras. Their number was sixty crore (600,000,000), and their attendants were beyond counting. But neither the gods nor the demons accepted them as wives; and because they remained unaccepted, they came to be called common to all.

A key to understanding (the meanings of the names): The text itself gives the derivations of the names. The apsaras were so called because they were born of the cream (rasa) of the water (ap). Further on, those who accepted Varuni (spirituous liquor) were called Suras, and those who did not were called Asuras.

“Then from the ocean of milk came Varuni, the great and blessed daughter of Varuna, god of the waters, and the goddess who presides over liquor, seeking a husband. The sons of Diti (the demons) did not accept her, but the sons of Aditi (the gods) accepted the blameless one. For this reason the sons of Diti were called Asuras (those who did not take the liquor) and the sons of Aditi Suras (those who did take the liquor). By accepting Varuni, the gods were made glad and joyful.

“Then appeared Uccaihshravas, the best of horses, Kaustubha, the best of gems, and the excellent nectar. Over that nectar a great destruction of the two races, gods and demons, arose; the sons of Aditi began to fight the sons of Diti. All the demons joined with the ogres, and a most terrible battle broke out that bewildered the three worlds. When all were rushing toward ruin, the mighty Vishnu took the beguiling form named Mohini and swiftly carried off the nectar. Whoever came before Vishnu was crushed in the fight by the mighty Lord. In this terrible great battle the heroic sons of Aditi utterly destroyed the sons of Diti. Having slain the sons of Diti and won the kingdom, Indra ruled the three worlds with a glad heart, together with the seers and the celestial bards.” (Canto 45)

The gist: The story of the land of Vishala reaches back to the churning of the ocean, out of which come the poison, Dhanvantari, the apsaras, Varuni, Uccaihshravas, Kaustubha, and the nectar; and over the nectar the war of gods and demons ends in the destruction of the demons.

The penance of Diti, and the cutting of the embryo into seven parts

“When her sons had been killed in the battle, the deeply grieving Diti said to her husband, Kashyapa, son of Marichi, ‘Lord, your sons, the gods, have killed my sons. Now I desire a son, won through long penance, who can kill Indra. Be pleased to grant me such an embryo and permit me the penance.’ The glorious Kashyapa said to the grieving Diti, ‘So be it. Keep purity until the son is born, lady rich in penance. In the fullness of time you will bear through me a son who can kill Indra in battle. If you keep purity for a full thousand (1,000) years, you will bear a son who will kill Indra, lord of the three worlds.’ Having said this, the seer touched her with his hand, blessed her, and went off to his penance.

“When Kashyapa had gone, Diti, full of joy, reached Kushaplava and began the sternest penance. While she performed her penance, the thousand-eyed Indra served her with all his good qualities. Indra brought her fire, kusha grass, firewood, water, fruit, roots, and whatever she desired; massaging her limbs and relieving her weariness, he attended Diti at all times. When the full thousand years lacked only ten (10), the delighted Diti said to Indra, ‘Best of heroes, only ten years of my penance remain; after that you will see your brother by your side. The son I sought for your sake, who will be eager to conquer you, I will bring to you as a friend, and free of care you will enjoy with him the conquest of the three worlds.’

“Having said this, when the sun stood at the very center of the sky, Diti, overcome by sleep, lay down with her feet where her head should have been. Seeing her in an impure posture, her hair touched by her feet and her feet placed where her head should be, Indra laughed and was glad. By his yogic power he entered the womb of Diti and, fully alert, cut the embryo into seven (7) parts. Cut by the vajra, the weapon of a hundred edges, the embryo cried aloud, and Diti woke. Indra kept saying to the embryo, ‘Do not cry, do not cry,’ and even as it cried he cut it again and again with the vajra. Diti could only say, ‘Let it not be killed, let it not be killed.’ Out of respect for his mother’s word, Indra came out of the womb and, folding his hands, said, ‘Goddess, you slept in an impure posture, your hair touched by your feet. Taking that chance, I cut the Indra-slaying embryo into seven parts. Forgive me for this.’” (Canto 46)

The gist: Finding a lapse of purity in the vow of Diti, who is doing penance to bear Indra’s slayer, Indra enters her womb and cuts the embryo into seven, but stops short of killing it out of respect for his mother’s word.

The birth of the Maruts, and the royal line of Vishala

“When the embryo had been split into seven and seven parts, the grieving Diti said to Indra in a gentle voice, ‘God of gods, this embryo was split into seven parts through my own fault; the blame is not yours, slayer of the demon Bala. I wish that this ruin of my embryo become fortunate for us both. Let these seven-times-seven (that is, forty-nine, 49) parts become the guardians of the stations of the Maruts. My son, taking divine forms, let these sons of mine roam the sky, famed by the name Maruts. Let one company move in the realm of Brahma, one in the realm of Indra, and the third in the sky by the name of divine wind. And, best of gods, let the remaining four companies move in the four quarters by your command. By the very name you gave them, let them be called Maruts.’ Hearing Diti’s words, the thousand-eyed Indra folded his hands and said, ‘All this will happen just as you say; of that there is no doubt. These divine sons of yours will move as wind.’ In this way the mother and her stepson, having reached their decision in that grove of penance, achieved their end and went to heaven.

A key to understanding (the Maruts and 49): Each of the seven parts of the embryo was again split into seven, so seven times seven, or forty-nine (49), Maruts were made. They were called Maruts because Indra had said to them “ma ruda,” meaning “do not cry.” In later tradition the seven belts of wind are known by the names Avaha, Pravaha, Samvaha, Udvaha, Vivaha, Parivaha, and Paravaha.

“O Kakutstha, this is the very land where in the past the great Indra stayed and served the penance-perfected Diti. Now the most righteous son of Ikshvaku, born of Alambusha, became famous by the name Vishala. On this very spot he built the city of Vishala after his own name. The mighty son of Vishala was Hemachandra; after Hemachandra came Suchandra; Suchandra’s son was Dhumrashva; Dhumrashva’s son was Srinjaya; Srinjaya’s glorious and valiant son was Sahadeva; Sahadeva’s righteous son was Kushashva; Kushashva’s brilliant and valiant son was Somadatta; and Somadatta’s son became famous by the name Kakutstha. That Kakutstha’s brilliant, most renowned, and unconquerable son, Sumati, now rules in this city. By the grace of Ikshvaku, all the kings of Vishala are long-lived, high-souled, valiant, and most righteous. We shall spend this night here in comfort; tomorrow morning, best of men, you will be able to see Janaka.”

Learning of Vishvamitra’s arrival, the glorious King Sumati came out to receive him. With his family priests and kinsmen, offering the highest worship, asking after his welfare, and folding his hands, Sumati said, “Sage, I am blessed and favored that you have come into my kingdom and given me your sight; none is more blessed than I.” (Canto 47)

The gist: Diti’s broken embryo becomes deathless as the forty-nine Maruts in the sky, and the city of Vishala, built on this very ground of penance, passes down to the Ikshvaku king Sumati, who welcomes Vishvamitra.

Toward Mithila, the empty hermitage, and the curse of Ahalya

After they had asked after one another’s welfare, at the end of their talk Sumati said to the great sage Vishvamitra, “Sage, these two heroic boys, valiant as gods, with the gait of the elephant and the lion, like a tiger and a bull, with eyes wide as lotus petals, lovely as the Ashvins, bearing sword, quiver, and bow, standing at the threshold of youth, seem like two gods come down from heaven of their own will. How and why have they come here on foot, and whose sons are they? Replicas of each other in form, in feeling, and in movement, bearing splendid weapons, why have these two best of men come on this hard road, gracing this land like the moon and the sun? I wish to hear it truly.” Then Vishvamitra told the whole story, the stay at Siddhashrama and the killing of the demoness. The king was greatly amazed and duly worshipped the two mighty sons of Dasharatha, who deserved all honor and had come as his most distinguished guests.

Having received the highest hospitality from Sumati, Rama and Lakshmana spent one night in his capital and the next day set out for Mithila. Seeing Janaka’s beautiful city, all the sages praised Mithila, exclaiming, “Excellent, excellent.” In a grove on the outskirts of Mithila, Rama saw an old, empty, and lovely hermitage and asked the foremost of sages, “This place, which looks like a hermitage yet is empty of hermits, what is it? I wish to hear, venerable one, whose hermitage it was in the past.” The eloquent and glorious Vishvamitra answered, “Ah, listen. I will tell you truly whose hermitage this was and by whose wrath it was cursed.

“Best of men, this hermitage once belonged to the great Gautama, a hermitage divine and honored even by the gods. There he practiced penance with his wife Ahalya for many years. Once, knowing that Gautama was away, gone out for his daily bathing, the thousand-eyed Indra, husband of Shachi, took the form of Gautama and said to Ahalya, ‘Slender-waisted one, those who seek enjoyment do not wait for the season of conception; I desire union with you.’

“Though she recognized Indra even in the guise of Gautama, the foolish woman, out of curiosity toward the king of the gods, set her mind that way. Then, feeling fulfilled in herself, she said to Indra, ‘Best of gods, I am fulfilled by this union; now go quickly from here. Lord of gods, guard both yourself and me from Gautama in every way.’ Indra laughed and said, ‘Fair-hipped one, I am well satisfied; I go as I came.’ Having thus united with her, Indra, afraid of Gautama, hurried out of the hut. Just then he saw Gautama entering, wet with the water of his bath, blazing like fire, holding firewood and kusha grass, a great sage hard for gods and demons to overcome. In fear the king of gods stood with his face downcast.

“Seeing the thousand-eyed Indra in his own guise, doing what he should not have done, the virtuous sage said in anger, ‘Fool, you took my form and did this thing that must not be done, and so you will be stripped of your testicles.’ The moment Gautama said this, Indra’s testicles fell to the ground. Having cursed Indra, Gautama cursed his wife as well, ‘You will stay here for many thousands of years without food or drink, living only on air, lying on ashes in remorse, unseen by all beings, in this hermitage. But when the son of Dasharatha, Rama, whom none can overcome, comes to this fearful forest, then you will be made pure. Offering him hospitality, freed of greed and delusion, glad at heart, you will regain your own body and return to me.’ Having so cursed the woman, the glorious Gautama left this hermitage and went to practice penance on a lovely peak of the Himalaya, frequented by siddhas and charanas.” (Canto 48)

The gist: The empty hermitage near Mithila was Gautama’s; on Indra’s deceit and Ahalya’s fall, Gautama curses them both, yet ties Ahalya’s redemption to the coming of Rama.

The ram’s testicles for Indra, and the redemption of Ahalya

“Stripped of his testicles, Indra, with frightened eyes, put Agni at their head and said to the gods, siddhas, gandharvas, and charanas, ‘By hindering the penance of the great Gautama and rousing his anger, I did the work of the gods, for he had begun to seek my place. For this I have been robbed of my manhood, and Ahalya has been disowned; by his great curse I have also taken away Gautama’s ascetic power. Therefore, best of gods, together with the seers and charanas, restore my manhood to me, for I did the work of the gods.’

“Hearing Indra, the gods, with Agni at their head, went with the hosts of the wind-gods to the celestial manes and said, ‘This ram is possessed of virility, and Indra has been made virilityless by the curse. Take the testicles of the ram and give them at once to Indra. The gelded ram will give you great satisfaction; and to those men who in future offer you such a ram, you will grant an undying and abundant reward.’ Hearing Agni’s prayer, the celestial manes, of one accord, took out the testicles of the ram and set them on the thousand-eyed Indra.

A sub-tale: The text says that from that time on the celestial manes accept only gelded rams, and grant the full reward even to those who offer whole rams; and from that time Indra is called the one who bears a ram’s testicles, which is a proof of the power of the penance of the great Gautama.

“Vishvamitra said, ‘Glorious prince, now enter the hermitage of the meritorious Gautama and redeem the goddesslike, blessed Ahalya.’ Hearing this, Rama, with Lakshmana, went into the hermitage with Vishvamitra at their head, and they saw that blessed lady, whose radiance blazed with penance; who, because of Gautama’s curse, was hard even for gods and demons to look upon, and harder still for the dwellers of earth; whom the creator had fashioned with great effort, as if made of magic; who shone like a flame of fire wrapped in smoke, or like the light of the full moon veiled in frost and hidden in clouds, or like the disk of the sun gleaming amid the water in the clouds.

“By Gautama’s word she had been invisible to all the worlds until the sight of Rama; now, at the ending of the curse, she came into their view. The two Raghavas gladly touched her feet, and Ahalya, remembering Gautama’s word, welcomed them both. With a focused mind she duly offered them water for the feet, the guest-offering, and hospitality, and Rama gladly accepted. Then from the sky fell a great rain of flowers, the divine drums sounded, and there was great rejoicing among the gandharvas and apsaras. Crying, ‘Excellent, excellent,’ the gods honored Ahalya, purified of body by the power of her penance and subject to Gautama’s will. The glorious Gautama too returned, happy, with Ahalya, and having duly worshipped Rama, he began his penance again. Rama, receiving the highest honor from the great sage Gautama, set out from there toward Mithila.” (Canto 49)

The gist: The gods restore Indra’s manhood with a ram’s testicles; and at the mere sight of Rama the curse on Ahalya breaks, so that she regains her divine form and is happy again with Gautama, and Rama’s road now opens toward Mithila.

Source: Srimad Valmiki Ramayana, Balakanda, Cantos 31-49 (Gita Press, Gorakhpur).