Mahabharata of Kashidas - 0024 - The Snake Sacrifice Begins

Table of Contents

• The Start of the Sacrifice
• Analysis
  • Textual Comparisons
    • 1. Kashidas vs. Vyasa
    • 2. Parallels with Other Scriptures

The start of the sacrifice

Recap:
After hearing the details of his father’s passing from his ministers, Janamejaya resolved to perform the Snake Sacrifice.

Earlier, when the sacrificial platform was being built and the sacrifice had not started, a builder sat at the site lost in thought. When asked what the matter was, the builder said, “The land on which the platform is being constructed and the time at which it was started indicate that this sacrifice will not be completed. An uninvited person will come here and stop this.” On hearing this, the king gave strict instructions to the door-keepers: No stranger should be allowed entry without permission.

The sacrifice then started according to the prescribed rites. The priests went about prescribed tasks. Clarified butter, heaps of barley and other grains, fine textiles and flowers were kept ready near the priests. Waters from all holy rivers and oceans were brought and kept ready. The chief priest for this ceremony was appointed. Rishi Chandrabhargava, from the lineage of Chyavana, was appointed to be the hota or chief priest. His role was to recite hymns from the Rigveda, and officiate the ritual. He had three other rishis, who were also the priests for the ceremony. They were Rishi Jaimini, Rishi Sharngarava and Rishi Bodhapingala. While Rishi Chandrabhargava would recite from the Rig Veda, Rishi Jaimini would recite from the Sama Veda. Rishi Sharngarava and Rishi Bodhapingala would physically execute the tasks needed for the rituals, like preparing the materials and offering the oblations. The rishis came dressed in black and sat down before the pit, in which the holy fire would be ignited. They lit the sacrificial fire, while chanting mantras. Rishis like Vyasa, Narada, Markandeya, Aruni, Devala and many such great rishis came to see to this sacrifice.

As the priests poured oblations into the fire and took the names of the snakes, the flames shot up reaching the skies. Snakes then began dropping into the fire. The air was full of the cries of the snakes, who were trying to save themselves desperately. Their cries, louder than the oceans in fury, nearly deafened everyone present. The snakes fell like rain from the sky. While some snakes were as small as mice, some were larger than elephants. Some had a single head while some were multiple headed. They tried to hold onto any support they could, using their tails, but were powerless against the power of the mantras. Even snakes who were hiding in seas and underground began to get pulled and dragged into the sacrifice. They tried to gasp for breath as they got pulled into the fire. The bodies of the snakes being burnt created an unbearable stench. The priests did not let all this bother them. They kept reciting the mantras.

As soon as Takshaka had heard that Janamejaya was getting ready with his sacrifice, he had left the land of the Nagas and gone to meet Indra. There, he cried in front of Indra and confessed his deeds. He told Indra what he had done and how he had driven away a Brahmin, who had the power to save the king. He then asked Indra to save his life, to which Indra assured Takshaka that he would not be harmed.

Vasuki saw the snakes burning in the sacrifice and was shocked and horrified. As the king, he needed to do something, but what? When he could not think of anything, he went to his sister and said to her, “I am not sure what to do. I am helpless. I am seeing the snakes die in the flames yet I cannot go and stop the sacrifice. If I go there, I may get pulled into the fire. If something is not done quickly, I will not live. Janamejaya’s sacrifice will not end till all snakes are destroyed and as their king, I cannot let that happen. I see no other option but to approach you. Your son, Astika, is now a master of the Vedas. As per the prophecy, he is the one who can stop this sacrifice. Please have him go to the site and stop this massacre.”

Seeing her brother’s pain, Jaratkari began crying. She then said to her brother, “Do not worry. I will send for my son and ask him to intervene.” She sent for Astika. On hearing that his mother had called him, the young Astika came to meet his mother and asked why he had been summoned. Jaratkari said to her son, “I want to tell you something today. The mother of all Nagas, Kadaru, had cursed her sons to burn in the sacrifice of Janamejaya. It was also prophesied that you would be able to save the snakes and stop this sacrifice. I beg you, go to Hastinapur and stop what is happening there. Your uncle, Vasuki, is the king of the snakes and he is helpless. He is not sure what to do. He came to me and asked me to seek your assistance. For the sake of all Nagas, stop this sacrifice and save your clan from destruction.”

Astika then said to Vasuki, who was standing there, “Do not worry. I will stop this sacrifice and save the snakes. I will leave immediately and go to Hastinapur.” Having consoled his uncle and his mother, Astika took their blessings and set off, for Hastinapur. Time was of essence, and Astika went as quickly as possible, and travelled, till he reached the site of the sacrifice.

Astika saw the place where the sacrifice was happening. He tried to enter the site but was stopped by the guards. Seeing this, Astika got angry. His lips began trembling with rage. He said, “I am a brahmin. How dare you insult one? Let me through else I will destroy you and everyone inside.”

Afraid, the guards let Astika enter. Astika entered the site and looked around. He saw the sacrifice in progress and also saw the snakes falling into the fire. Astika moved forward till he reached close to the site. He saw the great rishis sitting there, performing the oblations. He then saw the king seated near the sacrifice, on a special seat. Astika went close to that, and bowing before the king, he began chanting mantras loudly, in praise of Janamejaya.

---

Analysis

• Kashidas’s version is loyal to Vyasa’s version except Vyasa says Astika arrives and praises the sacrifice and Janmejaya, which lets him enter. Kashidas on the other hand says Astika tries to barge in, and when refused gets angry. This is not illogical. Astika is being stopped and he gets angry. He praises the sacrifice once he enters the site.
• While Vyasa does not mention the term Manasa, in this part Kashidas says the conversation taking place is between Vasuki and his sister Manasa, and not Jaratkaru.

---

Janamejaya’s resolution to perform the Snake Sacrifice originates from a place of vengeance. When a ruler uses sacred tools (like the Vedas and Yajna) solely for destruction based on personal anger, they create a spiritual imbalance. The "stench" of the burning snakes serves as a sensory metaphor for the moral decay that occurs when sacred rituals are weaponised for vendetta.

Vasuki, despite being a powerful Naga King, feels "helpless." Even the most powerful beings have moments of vulnerability where they must rely on others.

Astika represents the bridge between two worlds—the priestly world and the world of the Nagas. He does not use violence to stop the violence; he uses his knowledge, his lineage, and eventually his words (praise) to change the King’s heart.

The priests use mantras to pull life into fire, while Astika uses his "voice" and "mantras" to praise the King and eventually seek peace. Knowledge is a neutral tool; its worth is determined by whether the intent behind it is destruction or protection.

---

Element	Worldly Aspect	Philosophical Inference
The Sacrifice	A ritual of revenge.	The danger of using "Sacred Means" for "Personal Ends."
The Guards	Physical security.	The inability of material power to stop Destiny.
The Snakes	The victims.	The "Karmic" cycle where the innocent often suffers due to the actions of a few.
Astika	The young Brahmin.	The triumph of Knowledge over Anger.

This event is the reason the entire epic will be told by Rishi Vaishampayana to King Janamejaya. It marks the transition from a state of vengeance to one of listening and learning.

• Janamejaya: "He who humbles or wins over people." In this context, his victory is initially through the fire of the Yajna, but eventually, it becomes a victory over his own anger.
• Astika: "One who says 'it is' (Asti)." He represents the positive affirmation of life. His role is to balance the "negative" energy of the sacrifice with the "positive" energy of Vedic praise.

---

1. The builder’s prediction proves that no matter how many guards Janamejaya placed or how many rules he made, the person destined to stop the ritual would find a way in.
2. Astika did not stop the fire with a weapon; he used his mastery of the Vedas. This highlights the supremacy of knowledge over raw force.

---

Textual Comparisons

1. Kashidas vs. Vyasa

• Location: In Vyasa's Mahabharata, this occurs in the Adi Parva, specifically the Astika Parva.
• The Conflict at the Gate: Astika’s anger is shown to establish the authority of a Brahmin. In Vyasa’s text, the entry is more fluid, focusing on how his speech enchanted the King.
• In Bengali poetic tradition, adding the feminine suffix "-i" to Jaratkaru creates Jaratkari. This helps the reader distinguish between the husband and wife. The texts state she was created from the "Mana" (mind) of Rishi Kashyapa, thus she is called Manasa.

2. Parallels with Other Scriptures

• Valmiki Ramayana: Takshaka seeking refuge with Indra parallels Shurpanakha seeking refuge with Ravana.
• Vedas: The mention of the Hota (Rig Veda) and Sama Veda by Rishi Jaimini reflects the ritualistic precision found in the Brahmanas. Even a destructive sacrifice must follow strict Vedic laws.

---

Element	Significance	Symbolism
The Black Dress	The priests wore black.	Symbolic of the destructive nature of this specific Yajna.
The Builder	The architect.	Represents the structural reality that everything built by man has a limit.
The Stench	The burning of the snakes.	The physical manifestation of unrighteousness resulting from a sacrifice of hate.