Subahu Eats His Own Flesh

Kunjala said:

1. The king, having heard all the result of good and bad.-conduct as told by the sage at that time, said to the sage:

Subahu said:

2. O best brahmana, that I (who am thus advised by you) will practise righteousness; I shall (do) meritorious (acts); O sage, I shall very much worship Vasudeva (i.e. Vishnu), the source of the world.

3-6. The king would worship (i.e. worshipped) Madhusudana (i.e. Vishnu) by performing sacrifices and muttering prayers. He, having performed a sacrifice, and having practised penance, and being endowed with all desired objects gladly and quickly reached Vishnu's heaven (along with the queen). Having gone there he did not (i.e. could not) see the lord of gods in that great world. Great hunger arose in them, and great thirst proceeded (i.e. they felt extremely hungry and thirsty) which very much troubled their soul. The king too oppressed by hunger and thirst along with his wife and full of great grief did not see Vishnu. Suta said:

7-14. O best one, the king, along with his wife, was thus very much grieved, was perturbed and perplexed and was very much oppressed by hunger. That lord of the earth, speedily ran hither and thither. That king, with his entire body adorned with ornaments, decorated with garments and sandal (-paste applied to his body), with his body (looking) lovely on account of garlands of flowers, and with necklaces, earrings, and bracelets, and with his limbs (looking) elegant due to the lustre of jewels, moved. Thus, proceeding unhappily, being praised by bards, and full of sorrow and affliction he said (these) words to his wife: " O you very auspicious one, O you beautiful lady, being praised by the sages, I have, along with you, reached Vishnu's heaven in an aeroplane. Due to which act (of mine) great hunger springs (in me); and (even) after having reached Vishnu's world I have not seen (i.e. I have not been able to see) Madhusudana (i.e. Vishnu). O good one, what (then) is the cause due to which I am not enjoying the great fruit (of my good deeds)? This unhappiness has arisen due to (my) own deeds." Having thus heard his words, she said to the king: The wife said:

15-19a. O king, you have said the truth. There is no fruit of good conduct, (though) the meritorious and noble brahmanas declare in the Vedas, sacred texts and Puranas that a man merely by the utterance of the names of Vishnu, the holder of the good (i.e. powerful) disc, casts off his grief and affliction, and becomes free from all blemishes. You did propitiate the god, the holder of the conch, disc, and mace; but you did not give food to brahmanas, as told by them. I understand that its fruit is that you have not seen (i.e. you could not see) Vishnu. O king, hunger is troubling me; thirst also would dry me up. Kunjala said:

19b-26a. Thus addressed by his wife, the king had his senses confounded due to anxiety. Then he saw a holy hermitage, which removed fatigue, which was crowded with divine trees, which looked beautiful with lakes, and with wells, pools and tanks full of holy water, which was crowded with swans and ducks and which looked charming with white lotuses. O son, the hermitage was splendid by the presence of philosopher-sages. (He saw) the hermitage, which was crowdel with divine trees and which looked beautiful with herds of deer. It was abounding in various flowers; it was full of agreeable fragrance; it was crowded with brahmanas and siddhas; it was full of the disciples of sages; it was adorned with hosts of gods; it looked beautiful with throngs of the clusters of plantain trees having abundant fruits. It was full of many kinds of trees and was endowed with all desired objects; it was always beautiful with sandal (trees) having pleasing fragrance and with fruits.

26b-33. That king Subahu entered with his wife that very meritorious forest satisfying desires, which was thus full of merit and had the characteristics of austerity. There was the best sage Vamadeva, the best among the devotees of Vishnu, brightening all the directions like the sun, shining like the sun with very great lustre, sitting in a posture suited to profound and abstract meditation and covered with a cloth used at the time of profound and abstract meditation, and meditating upon Vishnu, the giver of enjoyments and salvation. Having seen that noble Vamadeva, the best of the sages, he quickly went with his wife to him, and saluted him. Then Vamadeva having seen the best king bent before him, having greeted the king accompanied by his wife with blessings, seated the best Subahu on an auspicious seat and the sage (thus) honoured the king that had arrived with his wife, with a seat etc., (honoured him) by giving him water for washing his feet and respectful offerings. Then the great devotee of Vishnu asked the king: Vamadeva said:

34-35a. O lord of kings, by means of my divine knowledge I know you to be knowing the Vaisnava practices, to be a devotee of Vishnu and to be the best man, and to be the lord of Cola. You, the guileless one, have come here with your wife Tarksya. The king said:

35b-39a. I, the guileless one, have come here, and have reached the highest place of Vishnu. With great devotion I have propitiated Vishnu, the god of gods, the lord of the world, who is pleased with devotion. O father, why do I not see the lord of gods, the husband of Kamala (i.e. Lakshmi)? Hunger is troublingme, so also very poignant thirst (is troubling me), O father. Due to them we two (i.e. my wife and I) are not obtaining peace and are not at all having happiness. O best sage, this is the cause of my unhappiness. Do me a favour and be well disposed (and) tell me the cause (of this). Vamadeva said:

39b-51a. O lord of kings, you are always devoted to ShriKrishna. With great devotion you have propitiated Vishnu by means of devoted service, by bathing (his idol) and by means of sandal, flowers etc. also. (But) you have not honoured the lord of the worlds with offerings of eatables and fruits. When you reached the tenth day (of the month, i.e. when the tenth day arrived) you have always done (this viz.) you have not given identical good food to brahmanas. Having reached the eleventh day (i.e. when the eleventh day came), you did not take food. You did not give food to a brahmana, dedicating it to Vishnu. Food always remains in the form of nectar on the earth. Especially you have never made a present of food. O king, herbs are of various kinds. Listen to them: (They are) bitter, pungent, astringent, sweet, sour and saline; there are condiments like Asafoetida, and they are of various forms, O king. All herbs causing nourishment have sprung up from nectar. Food alone, after consecrating it with Vedic hymns, and accompanied by herbal sauces is given with an intention of dedicating it to gods in the form of Vishnu and the manes in the form of Vishnu, into the hand of a brahmana. Then after giving it to the guests one should feed his attendants. After that he himself eats the food rrsembling nectar. O king, he has no grief after death, but has happiness. O king, brahmanas are manes, and gods have the form of ksatriyas. O king, as a farmer always carries on good agriculture, in the same way a man should do agriculture in the field of the mouth of a brahmana. He should cleave it with the plough of his innate disposition and with the weapon of faith.

51b-54. Similarly intellect and penance are always looked upon as the bulls. His truthfulness, knowledge and prowess are the controller and his pure soul is the whip. He should give it up with salutations into the great field in the form of a brahmana, O king, as a farmer, engaged in an assiduous effort in farming, cleaves, dirt, in the same way, one who desires (to reach) Vishnu should propitiate (him). Similarly with good, meritorious words he should please brahmanas also.

55-60. O king, as a farmer desiring to sow (seeds) when the cloud showers would sow (seeds), in the same way on a parvan day or at a holy place (a present) is given to a brahmana who is pleased. O great king, as a farmer enjoys the fruit of the seed sown by him, similarly a giver enjoys the fruit (of the gift given by him). He always becomes satisfied after death (i. e. in the next world) and here (i.e. in this world) (by giving a gift and) not in any other way. Brahmanas are manes and gods are of the nature of fields; there is no doubt about this. So when presents are offered to them in a sacrifice, they certainly give fruits of that nature. There is no doubt about this. O king, sweet things would not spring from bitter ones; in the same way bitter things would not be produced from the ones that are known as sweet. One gets the fruit as one sows the seed. He who does not sow (seeds in) the field, does not get its fruit.

61-65. Similarly, O king, brahmanas, gods and manes of the nature of a field, present the fruit of what is given. There is no doubt about it. O king, enjoy (the fruit of) your good or bad deeds in the same manner as you have done them. That cannot be otherwise. Formerly you never gave with a good mind (i.e. sincerely) sweet food and drink. You yourself enjoyed good purified eatables, food, articles of food that are sucked and drinks and (other) articles of food; but you never gave these (to brahmanas etc.). You nourished your own body with food resembling nectar. O great king, since you did (this), therefore hunger has been produced (in you).

66-72a. O king, (one's) deeds are the cause of (one's) happiness and unhappiness, (so also) of one's birth and death. O illustrious one, enjoy the fruit of those deeds. Formerly also noble souls reached heaven due to their deeds. After the exhaustion of (the fruit of) the deeds according to their destiny, they have again gone to (i.e. born on) the earth. Nala, Bhagiratha, so also Visvamitra and Yudhisthira obtained (i.e. reached) heaven by means of their deeds according to their destiny. The former deeds are destined to bear fruit; and due to them one would get happiness or unhappiness. O king, which lord (even) is able to resist it? Therefore, O greatest king, you had the affliction due to hunger and thirst, even though you have come to heaven. Therefore, (it is presumed that) your deeds were bad. If, O best king, you desire to satisfy your hunger, then go and eat your own body lying in the Ananda forest. This your great queen also seems to be very much emaciated due to hunger. Subdhu said:

72b-74a. O glorious one, how long have I to do that act along with my wife? (Please) tell me that. When will the grace of (Vishnu) be perceived? O best sage, which religious merit would be obtained by giving which gift? O you highly intelligent one, tell me that if you are pleased now. Vamadeva said:

74b-87a. O you very intelligent one, great happiness is obtained by the gift of food (and) of water. Mortals enjoy heaven and are not at all harassed by their sins. When men might not have given gifts (during their life-time), all (men) give gifts at the time of death. (Therefore) right from the first (a man) should give food with water. He who would offer (these) eight (kinds of) gifts (like) a good umbrella, shoes, a good vessel for (storing) water, land, pure gold, does not feel hungry or thirsty etc. in heaven. O king, by giving food hunger does not oppress (the giver, since) he is satisfied. His thirst is not acute, (since) he is fully satisfied. O king, the giver by giving the gifts of sandals and an umbrella obtains shade, and by giving shoes he obtains a vehicle, O best king. Thus I am telling something else. O noble one, by giving the gift of land he would obtain all his desired objects. O great king, by giving a cow one would always prosper with desires (i.e. desired objects). The man enjoying all pleasures would live in heaven. There is no doubt that the giver (of a cow) becomes satisfied by giving a cow. He is free from diseases, is endowed with pleasures, is content, and possesses wealth. Due to the gift of gold he becomes (a man) of good complexion; there is no doubt about it. A man would become rich, handsome, heroic, and enjoyer of gems. He who gives Sheshamum seeds when the time of death has come, becomes the lord of all enjoyments and goes to Vishnu's world. Thus by special gifts great happiness in obtained. O lord of kings, when you were alive, you did not give a cow (or) land (or) food and water to a brahmana. You did not give (any of these objects) even at the time of death. Therefore hunger has arisen in you.

87b-88a. Thus I have told you the cause that arose due to your deeds. As a deed is done so it (i.e. its fruit) is enjoyed. Subdhu said:

88b-90a. O best sage, how will my hunger be satiated? My body, parched up with it is extremely afflicted. O best brahmana, tell us too about our hunger and about the atonement for our terrible deeds, so that I shall have peace. Vdmadeva said:

90b-93a. O best king, there is no other atonement than eating (your own bodies). Relying on your own exertions you will enjoy all the fruit of these deeds. O king, from here you should go (there) where your body fell, so also of your wife. There is no doubt about it. O king, both of you, you and your wife, should eat up your own inexhaustible body. There is no doubt about this. The king said:

93b-94a. O noble one, advise me about the measure (i.e. the length of) time as to how long I, with my wife, have to eat (up our own bodies). Vamadeva said:

94b-95. When you will hear the great hymn (in honour) of Vasudeva, destroying great sins, you will obtain meritorious salvation. O king, I have told you all this. Go and eat up (your own body).

96-113. Hearing (the words) like this, the king, along with his wife ate up the flesh of his own body. Everyday like that (i.e. as already told) the body again would become (i.e. became) full, O very intelligent one. O son, the king and the queen ate up (the flesh) of their (own bodies). As the king went on eating (his own) body, the two ladies laughed. I shall tell you about their temperament. With (Sraddha) very chaste Prajfia laughed at the behaviour of the king. The imperishable Sraddha (also) always laughed at him. Being urged by Prajfia, you did not give with reverence food to brahmanas after dedicating it to Vishnu. In this way (the king) everyday ate up the flesh of his own body. His wife also ate up her own body with nectar-like taste. O you of a good vow, then at the end of a hundred years, he, remembering the great sage Vamadeva, condemned himself. (He said to himself: ) 'I never gave (food) to manes and deities and to brahmanas. I did not give (food) to guests, especially to old ones. I did not, through pity, give (food) to the poor and the weak.' Thus condemning his deeds, he ate his own flesh. Then seeing Subahu, along with his wife, eating (their) own flesh, the two ladies — Prajfia and Sraddha laughed (at them). His pure soul laughed at the fruit of those deeds. (The soul said: ) 'O you of a sinful heart, (even) due to my company and close contact, you did not give (gifts).' Prajfia also with the words, 'O king, where has the great folly, by which you were deluded, gone? ' laughed (at him). (A man) is thrown into the ditch of darkness due to greed along with delusion. Having fallen there, you threw me into a painful peril. O king, having left the path of giving gifts you went to the path of greed. Being very much afflicted by bunger eat along with your wife (the flesh of your own body).' Thus that Prajna laughed at that Subahu accompanied by his wife. O son, this is the reason of their laughing. When, O you very wise one, the king was eating (the flesh), the two, viz. hunger and thirst being pained always begged of him and said: 'Give (us), give (us the flesh).' The two asked the lord of kings for food mixed with milk (or water). I have told you all that you had asked me. O you very intelligent one, what else I shall (i.e. should) narrate to you? Vijvala said:

114. O father, tell me that hymn called (the hymn in honour of) Vasudeva, by (reciting) which the king would reach salvation — that highest place of Vishnu.

 

CHAPTER NINETYEIGHT

The Vasudeva Hymn

Suta said:

1-7. When the glorious Vijvala uttered these auspicious words, Kunjala, the best among speakers, told him the auspicious hymn. The hymn in honour of Hari (i.e. Vishnu) is recited after meditating upon and saluting Hrsikesa, who destroys all sufferings and gives entire religious merit. The hymn is called (the hymn in honour of) Vasudeva; it gives all virtue; it is the gate to salvation; it is possessed of happiness; it gives peace; it enhances nourishment; it gives all desired objects; it gives knowledge and increases knowledge. (Kunjala) manifested to Vijvala the hymn of Vasudeva. (The hymn) is called Vasudeva (-hymn); it is boundless and increases nourishment. Vijvala, the best among birds, having learned it from his father, started to go there (and) asked (the permission of) his father. The religious minded (Kunjala) said to his son Vijvala who had decided to go, who had mastered knowledge and who was intent upon obliging (others). Kuiijala said:

8-9. O son, listen, since I know the great sin of the king, go from here and recite it when Subahu is overhearing. The more he will hear the excellent hymn the more he will be full of (i.e. he will have) knowledge of Vasudeva, due to his (i.e. Vasudeva's) grace. Undoubtedly I have spoken very well.

10-12. Taking leave of his father, Vijvala of a quick pace, flew and then reached the auspicious Ananda-forest. Resorting to the shade of a tree, he, full of joy, sat (there). Having (formerly) seen the king who had come in an aeroplane (he thought to himself: ) 'When will king Subahu come with his wife? When shall I free him from the sin by means of this hymn? '

13-14. Just then the aeroplane reached there adorned with a number of small bells, filled with the sound of bells accompanied by lute and flute, full of the sound of gandharvas and having celestial nymphs, rich in all desired objects but without food and water.

15-19. King Subahu was seated in that plane with his wife. With his wife Sutarksya, he got down from the aeroplane. When he took a sharp weapon and cut off the dead body, Vijvala called out to him: " O best among men, O you resembling gods, you are doing this act which (even) cruel men cannot do. O distinguished man, what is this adverse fate! Tell me the entire reason why you have commenced this evil, rash act, always condemned in the world and opposed to the Vedic practice."

20-24. Having heard these words of the noble Vijvala, the great king said (these) words to his wife: " O dear one, I, of evil acts, have been eating this for a hundred years. Nobody ever spoke like this as he is talking. O dear one, the heart of me who am being thus oppressed by hunger (has become) eager, and gone out; (now) there is peace in (my) heart. O you of a charming smile, when I have heard his words putting an end to my grief, great joy abides in my heart. Who is he? Can he be a gandharva or Indra? The words of sages would come true, since the sage formerly had said (like this)."

25-28a. Having heard these words of her dear (husband), the wife, who was devoted to her husband, then said to the king: " O Lord, you have spoken the truth. This is the greatest wonder. As you have (an idea) in your mind so do I have in my mind. Who is this who having taken up the form of a bird, asks (you) like a benefactor? " Having heard these words of his wife, the lord of the earth, joining the palms of his hands, said (these) words: Subahu said:

28b-31a. O you very intelligent lord, welcome to you who have taken up the form of a bird. Along with my wife I am, with (i.e. bowing) my head, saluting both your lotus-like feet. Let us have religious merit through your grace. Who are you that are in the form a bird, talking such good (words)? O best one, (the fruit of) whatever good or bad deed is done by the former body (in a former existence) is enjoyed here only.

31b-33a. Then he told him his account. He heard it (i.e. it was) as it was told by his father Kunjala. " Tell me the account of you who are talking to me." Then the best bird said these words to Subahu: Vijvala said:

33b-36a. My father, Kunjala by name, was born in the species of parrots. Among his sons, I am the third, Vijvala by name. 0 you of great arms, I am not a god, not a gandharva, nor am

1 a siddha. Everyday I am observing (your) very terrible deed. O great king, tell me now how long you will (continue to) do this deed full of violence? Subahu said:

36b-38a. When I shall hear the hymn called Vasudevahymn which was formerly recited by the brahmanas, then, O good man, I shall find my own course (to salvation). The sage, of a controlled mind, has said that then I shall be undoubtedly free from my sin.

Vijvala said:

38b-39. Foryou I asked my father. O best one, listen. I shall tell you the eternal (truth) that he told me: Om, of this hymn called Vasudeva-hymn, Narada is (the author); anustup is the metre. Omkara is the (presiding) deity. I employ (myself) in repeating the prayers for the destruction of all sins and for accomplishing the four goals (of human life). The hymn is: " Om Namo Bhagavate Vasudevaya (My salutation to the holy Vasudeva).

40-51. I salute Pranava (i.e. the sacred syllable'Om') that is purifying, very meritorious, that knows the Vedas, that is the abode of the Vedas, the support of learning, and of existence. I salute the highest Pranava, which is without an abode, which has no form, which is very bright and very glorious, which is quality less (yet) connected with qualities. I salute (the Pranava) that is very lovely, very energetic, that destroys great delusion, that fills all the world, and is beyond qualities. He coming into existence, shines everywhere, and increases prosperity. I salute Shiva (or auspicious) Pranava that is fearless and connected with mendicants. I salute Pranava that is the singer of Gayatri and Saman, the song and the one to whom songs are dear; and that enjoys the singing of gandharvas. I salute that Omkara, that is the thought, that is of the form of the Vedas, that remains in the sacrifice and that is affectionate towards the devotees, and that is the origin of the entire world. I salute that Pranava (in the form of) Hari, which, manifesting itself in the form of a boat, is the emancipator of all beings drowning in the ocean of the worldly existence. I salute that auspicious Pranava (or Pranava in the form of Shiva), which, living in many ways in the same form in all the worlds, is the abode in the form of salvation. I salute (that Pranava) which is subtle (nay), subtler, pure, qualityless, the principal quality, which is free from unrefined states, and which is the abode of the Vedas (or of which Vedas are the abode). I salute that Ornkara which is always free from the losses of gods and demons and (is full of) contentment; and which is being meditated upon by gods and meditating saints. I salute Pranava, the lord, which is (all-)pervading, which is omniscient, which is the highest pure knowledge, which is Shiva (or pure), which has auspicious qualities, and which is tranquil. I salute (that Pranava), having entered whose illusion, gods and demons like Brahma, do not find the very pure gate of salvation.

52-78. (My) salutation to that very lustrous, pure, Vasudeva, the bulb of joy, of pure intelligence, and the lord of the demigods. I always seek the refuge of the lord, who is shining with the Pancajanya (conch), with the Sudarsana (disc) lustrous like the sun and with (his) mace and lotus. I seek the refuge of that Vasudeva who is concealed by the Vedas, who is possessed of qualities and is the support of qualities and of the movable and the immovable, whose lustre is like that of fire and the sun. I seek the refuge of that Vasudeva, the receptacle of hunger, pure and handsome, shining with joy and respect, reaching whom all the worlds (like those of) gods, live. I seek the refuge of that Vasudeva, bright and lustrous like the sun, who destroys with his own rays masses of darkness, who is always the object of worship. I seek the refuge of that Vasudeva, who shines everywhere (and) causes drying up with his sunlike lustres and gives water, and who is the internal air of living beings. I seek the refuge of that Vasudeva, who, the god of gods, sustains, according to his will, all worlds and all kins, and acts like a boat in helping (beings) to cross (the ocean of the mundane existence). I seek the refuge of that Vasudeva, who, full of the worlds, is always present (in bodies) of the mobile and the immobile, and digests (food) with the mouth of Svaha, and is the cause of the host of gods. I seek the refuge of that Vasudeva, the pleasant one and the giver of qualities in the world, who with all very good saps, nourishes, with pure lustre, foods. That (Vasudeva), the cause of destruction, the refuge of all, full of everything and complete is present everywhere. He enjoys the objects of sense without the organs of sense. I seek the refuge of that Vasudeva. He then sustains, with his own form, the mobile and immobile worlds — his own forms. He is utterly perfect, full of knowledge and very. pure. I seek the refuge of that Vasudeva. I seek the shelter of that Vasudeva — the destroyer of the demons, the root (cause) of the destruction of misery, the tranquil, the highest, the huge one, full of power, reaching whom the gods become humble. I seek the refuge of that Vasudeva (who is) happiness, the limit of happiness, the giver of happiness, the lord of gods, the ocean of knowledge, the protector of sages, the chief of gods, the prop of truth, and practising the virtue of truth. I seek the refuge of that Vasudeva (who is) of the form of the sacrificial requisites, who is of the nature of the highest truth, (who is) endowed with the cosmic power, the lord of Lakshmi, (who is) fierce (yet) auspicious, (who) alone (is) knowledge, and (who is) the abode of the worlds. His bed is in the ocean. He sleeps on the huge hood of snake (i.e.

Shesha). I everyday salute the holy couple of the lotus-like feet of that Vasudeva. The two feet of the holy Vasudeva are full of merit, confer happiness, are always being attended upon by the holy places, and they remove sins. I always salute the lotuslike feet of the holy Vasudeva which resemble large red lotuses, have the good marks of lotuses, are fit for conquest, and are adorned with the prints of anklets. I always salute the holy feet of the holy Vasudeva, which are always devoutly praised by gods, good siddhas, sages and lords of serpents. I seek the refuge of that Vasudeva, by bathing in the water of whose feet, sages, being purified and freed from sins and well-pleased, obtain salvation. There are always (present) holy places like the Ganges where the water (flowing) from the feet of Vishnu remains. Those with their bodies (stained) by fierce sins, sprinkled with the water (flowing) from Vishnu's feet, go to (i.e. obtain) salvation. I always salute the two feet of that highest lord only. Men obtain the fruit of the holy Vajapeya (sacrifice) on having properly eaten the offering of eatables (done in honour) of the noble (Vishnu), the holder of the great disc; and they become endowed with all (desired) objects. I seek the refuge of that Vasudeva, Narayana, the destroyer of hells, free from illusion, perfect and knowing (i.e. appreciating) virtues, by meditating upon whom men obtain a good course (i.e. salvation). With devotion I salute the good, excellent, sanctifying couple of the feet of him (i.e. Vishnu) who is saluted by hosts of sages, siddhas and bards, who is always worshipped by gods, who is the chief, first lord i.e. Brahma in bringing about the creation of the universe, and who is the affectionate emancipator of him who has fallen into the great ocean of the worldly existence. I salute the extremely purifying couple of the lotuslike feet of the holy Vamana (i.e. Vishnu) that removed, with the auspicious glances, the sin of Bali, and who was seen singing the Samans in the sacrificial hall by hosts of gods and who, the only lord of the three worlds and eager to sing Samanas (was seen) by the groups of gods. I salute that lord Vamana, shining in the group of brahmanas at the head of the satrifice, adorned with Brahmanic glory, full of rays with bright divine lustre resembling a sapphire, and imploring for the good of gods, that good son of Vairocana (as: ) 'Give me (the land covered by my> three steps.' I praise the matchless stride of the lord, the holder of the good disc, to see which (stride) in the orb of the sun, which covered the heaven in the interval between the setting of the moon and the sun, the groups of sages reached heaven, and became merged into his body — the big sheath of the universe."

 

CHAPTER NINETYNINE

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