Secondary Tales of the Two Great Epics

Author(s): Rajendra I Nanavati
Publisher: L D Indology Ahmedabad

Page 67

Secondary Tales of the two Great Epics
'Gautama Bruvāņa' is said to be recently devised by Aruņi and is optional,125 Jaiminiya Brāhmaṇa explains: 'Hariva ägaccha' - come with steeds. Either prāņa and apāna or day and night are the steeds. 'Medhătither meşa'. -- Indra drank up the king having become the ram of Medhātithi. 'Vrşanaśvasya mene'- Indra stayed at home becoming the beloved of Vrşaņaśva. 'Gauravaskandin' - Becoming white he dropped down into the sea. 'Ahal yā yai jāra' -- He was the paramour of Ahalyā Maitreyi. 'Kausika brāhmaṇa, Kausika bruvana' - When he was fighting with Asuras, he threw Vedas out, Then he learnt them from Viśvāmitra. Therefore he is called Kausika. Some say *Kausika brahamaņa Gautama bruvāņa.' It has been devised by the famous Āruņi. Therefore, one should bot go in his direction, but recite the original formula 126 Sadvimsa Brāhmana gives different explanations: 'Hariva agaccha' - East and west are the two steeds 127 Medhātither Meşa' - Indra, becoming a ram, carried away Medhātithi Kānvyāyana. 'Vrşaņaśvasya mene' - Indra desired the daughter, Menakā by name, of Vțaşaņaśva Menā. Gaurāvaskandin' - Becoming white antelope, and dropping, he drinks the king from the forest. 128 “Ahalyāyai Jára - He was the paramour of Ahalyā Maitreyi. Kausika Brāhmaṇa -- Kausika Brāhmana marricd her. "Gautama bruvāna' "The gods and Asuras were at war with each other. Gotama was performing austerities between them. Indra went upto him and said, 'Go out as our spy.' 'I cannot he replied. Then I will go in your form'. 'As thou thinkest fit.' And because he (Indra) went about in the form of Gota ma, passing himself off as Gotama, therefore he says, 'thou who callest thee Gotama,"129.
It will be seen that in the above explanations of the epithets addressed to ladra in the Subrahmanya litany, some threads of the Ahalyā-tale as found in the epic are discernible. The detail which is common throughout is that Indra is the paramour of Ahalyā. The epithet is commonly accepted in all the Brāhmaṇas and confirmed by the epic-tale.
The next epithet Kaušika brahmana' is accepted in all the Brāhmaṇas but its significance is shown to be different. Satapatha has nothing particular to be said on it. Jajminiya explains it by saying that since Indra learnt Vedas from Viśvāmitra, a (?) Kausika, he himself is called Kausika. That Viśvāmitra is mentioned by name is significant. Şadvimsa explains the epithet by saying that Kausika brāhmana married her, i. e. Ahalyā. The implication is brought out by the Vijñāpanabhāsya. Kausika is the husband of Ahalyā. Indra is her paramour. Therefore, Indra stands in the
125 III. iii. 4. 18.... indro vai yajñasya devatā tasmād ähendrägaccheti... járeti tad yany evāsya
caranäni tair evainam etat pramu mudayişati/ III. iii, 4.19.... sasvad dhaitad äruninadhunopa
jfiätam yad gautama bruväpeti sa yadi kamayeta brüyäd...... 126 See op. cit. 127 Op. cit. pūrvapakşāparapakşau va indrasya hari tabhyām nvidam sarvam harati/ 128 Op. cit. gaura-mrgo ha sma bhūtva' vaskadyāranyäd rājānam pibati/ 129 Satapatha Brāhmana, Tr. J. Eggling, SBE, Vol. XXVI p. 82. fn. 2.