Table of Contents
Astika stops the sacrifice
Recap:
The last post had a few things
Janamejaya started the sacrifice.
Snakes started getting pulled into the flames.
As soon Janamejaya made his decision, Takshaka went and took refuge under Indra.
Vasuki asked Astika to stop the sacrifice.
Astika reached the site and started chanting mantras.
This post takes off, from there.
Inside the sacrificial site, Astika started chanting mantras from various Vedas, praising the king. He said, “Blessed is the lunar dynasty in which you, son of Parikshit, were born. You are like a crown jewel, without equal among all the Kshatriyas. I have seen and heard of many sacrifices performed; to what can I compare this one? I have heard from my teachers about the sacrifices that were performed by Indra, Yama, Kubera, Varuna, Soma, and countless others. Great kings and figures like Yudhishthira, Pandu, the wise Krishna, Arjuna, Nahusha, and Yayati also performed many great sacrifices. There were sacrifices conducted by Mandhata, King Marutta, Dilipa, Sagara, Dasharatha, Ikshvaku, Bharata, Aja, Raghu, Shibi and Shikhidhwaja. The number of sacrifices varies from person to person - Some performed a hundred, some thirty, ten, or twenty; yet none of those sacrifices are equal to this one. The great rishi Vyasa sits in this assembly with his son and disciples to witness this sacrifice. The Fire-God appears in person to consume the offerings, and the flames circle to the right in an auspicious manner.”
“Blessed is King Janamejaya; there never was nor will there ever be anyone like him; he has no equal on this earth. He is like Yudhishthira in righteousness, Rama in archery, and equal to Bhagiratha in fame. His brilliance is like the sun, his beauty like Kamadeva, and in his vows, he is equal to Bhishma. In righteousness, he is like Sage Valmiki; in forgiveness, he is counted alongside Vashistha; and in intellect, he is like Indra.”
Janamejaya heard Astika speak these words. Even though he was a boy, his words were like an enlightened soul. He called his ministers and then said to them, “This boy, the son of a Brahmin, speaks very well. He seems to have the knowledge that an elderly person should have, and he knows about lineages and dynasties. This boy deserves to be respected. Even though he was uninvited, let him ask for a gift, I will give him that. Be it cattle, horses, gold, or land; I will fulfil his desire. Ask him to come closer.”
Astika had been slowly moving towards the king. When he was directly in front of the king, Janamejaya said, “Ask, dear boy, whatever is in your heart; consider that already granted by me.”
The priests who were offering oblations into the fire, interrupted their tasks and said to Janamejaya, “There is a time to give gifts, and that is at the end of the ritual. Not now. This is not the time for giving gifts. The sacrifice is not complete until Takshaka, your father's killer, is turned to ashes in the fire.”
Janamejaya said to the priests, “So, what is stopping us from getting Takshaka?”
The priests said, “We are trying our best, but sensing danger, Takshaka has taken refuge with Indra.”
Hearing this, Janamejaya was furious. He wanted to say something but he restrained himself. Biting his lip in anger, he said, “If Indra protects my enemy, then pull Indra himself along with Takshaka into the sacrificial fire!”
On receiving the king’s command, the priests started pouring oblations and chanting mantras. Such was the power of these mantras that Indra, along with Takshaka, appeared in the sky. Along with Indra came many gods. Apsaras appeared in the sky. The mantras were so powerful that it was dragging everyone towards the fire. The priests sensed danger. They spoke among themselves, “Because of the king’s anger, we have done something, we probably should not have done. If Indra falls in the fire, complete creation will be destroyed.” They then changed the mantras. With that, the force that was pulling the devas and apsaras towards the fire, reduced, but Takshaka was still the target. Takshaka had hidden himself on a cloth over Indra’s shoulder. The pull of the mantra, made Takshaka lose his balance. He began to get pulled towards the fire. Seeing this happen, Indra held on to the snake. He did not want to let go of Takshaka, who had come to him for protection. The mantras were so powerful, that Indra could not hold on for long. Suddenly, Takshaka’s tail slipped from Indra’s hand and the snake began falling down, towards the sacrificial fire, completely helpless and paralyzed with fear. Realizing his maternal uncle (Takshaka) was about to be burnt, Astika called out into the air, "Stay! Stay right there! (तिष्ठ तिष्ठेति Tistha Tistheti). “At Astika's command, the serpent remained suspended in the void. He began to tremble violently under the force of the mantras. It was a battle between Astika and the mantras. While the mantras were pulling him, Astika’s power was stopping Takshaka mid-air.
Astika then said to Janamajeya, “O King, you said you will give me a gift. You will give me what I ask for. Now is the time. Give me that.”
The king said, “Dear brahmin, please sit here along with the other brahmins. I will give you what you want shortly. Let me complete the sacrifice by destroying my father's enemy. Then, I will immediately fulfil all your desires.”
Astika said, “If you destroy Takshaka, what could you give me as a gift?”
Janamejaya said, “Do not ask me to stop this. It is because of Takshaka that my father met his death. Many snakes met their end because of him. If Takshaka does not die, this sacrifice will be in vain. Do not create an obstacle. Ask for something else.”
Astika said, “Great king, you are a learned man. Your father had a limited lifespan, and met his end when it was due. You are blaming Takshaka, but he was just a medium. Because of that, many snakes have been killed in this sacrifice. I beg you, stop this.”
He then addressed the rishis present there and said, “Look king, I see your assembly is like a second heaven. There are so many learned people present here. Yet, no one here forbids the slaughter of living beings.” Hearing this, the rishis present there, began talking amongst themselves. Seeing no one was saying anything, Vyasa stood and went close to Janamejaya and said, “O king, please listen to the words of this Brahmin. Stop this sacrifice.” Seeing Vyasa speak, the other rishis present there also shouted out, “Stop the sacrifice! O King, do not make this Brahmin boy unhappy."
Many, who had gathered there, also started saying, “Stop the sacrifice. This is not proper. The universe does not want this to happen. Give orders to stop this now.” Hearing the rishis and following their counsel, Janamejaya ordered the sacrifice to be terminated. He then gave a lot of wealth to Astika. He gave many gifts to all others assembled there. All took their gifts and went home happy. When Astika was about to leave, Janamejaya told him, “I request you to please return here, when I perform the Ashvamedha (horse) sacrifice.”
Astika then left the sacrificial ground and returned home. When he reached home, he was greeted by his mother and Vasuki. There, Astika told them all that had happened. The snakes gathered there and praised Astika for his deeds. All were very happy and Vasuki ordered for all to celebrate Astika’s success.
The snakes gave Astika many priceless jewels as gifts. Along with that, they wanted to give him a boon. They said to him, “You are without a doubt our second-life giver. We are all alive, only because of you. We want to grant you a boon; ask for whatever your mind desires.” To that, Astika said, “If you want to give me a boon, then let what I say, become true. Whoever takes my name during the evening prayers shall have no fear of serpents. Whoever listens to the account of my deeds shall never be afraid of snakes. If any Naga violates these rules, let it be known that it will die a horrible death. Their heads will burst open the way the siris fruit bursts open and scatters its seed everywhere.
The snakes promised Astika this and said they would not go anywhere near anyone who would take Astika’s name. Saying this, they blessed Astika and left for their homes.
Difference in the Mahabharata versions
Differences between Vyasa’s Mahabharata and Kashidas’s Mahabharata for this event
In the Sacrifice
- Kashidas: Astika provides a very long and specific list of kings to praise Janamejaya. He explicitly mentions that Vyasa is sitting in the assembly with his son and disciples.
- While Astika does praise the sacrifice by comparing it to those of Indra and Yudhishthira, the list is generally more focused on the Vedic nature of the ritual. The Sanskrit text emphasizes the technical perfection of the members of the assembly rather than just listing historical kings for comparison.
The "Drag Indra" Command
- Kashidasi: This version is more dramatic. Janamejaya is "furious," bites his lip, and commands the priests to "pull Indra himself" into the fire. The priests then sense danger (creation being destroyed) and change the mantras to target only Takshaka.
- Vyasa: In the Sanskrit version, the priests themselves suggest that if Takshaka is in Indra's abode, they will chant the mantra: "Indra with Takshaka, fall into the fire!" It is less a result of the King's personal "bite-the-lip" fury and more a technical escalation of the ritual power by the priests to overcome Takshaka's refuge.
The "Siris" Fruit
- Kashidasi: The mentions the Siris (Shirisha) fruit.
- Vyasa: The Sanskrit text uses the Shimsha fruit. While both are botanical metaphors for a head bursting open, the choice of the "Siris" is a hallmark of the Bengali landscape and diction used by Kashiram Das.
The names of the Nagas
Shaunaka/ Saunaka asks Sauti to list the names of the nagas that had perished in the flames. That list is skipped by Kashidas/ Kashiram Das.
Analysis
- Janamejaya’s sacrifice was fuelled by anger and a desire for retribution. Astika says that while an action may be the "cause," the perpetrator is merely a "medium" of destiny.
- Astika does not use weapons or curses; he uses Stuti (praise) and Veda Mantras.
Astika
Apart from the Mahabharata, Astika is mentioned in:
- The Puranas: Particularly the Devi Bhagavata Purana and the Brahma Vaivarta Purana, which detail the marriage of his parents (Jaratkaru and Jaratkaru) and the divine plan behind his birth to save the Naga race.
- The Shilpa Shastra: In certain Vastu traditions, Astika’s name is invoked during the laying of foundations to ensure the protection of the house from snakes.
- Daily Rituals: He is a key figure in the Naga Panchami festival prayers.
Beyond stopping the sacrifice, Astika's role in Mahabharata wraps up.
Astika was not just as a hero who stopped a fire. He was the person who "cleared the air" so that the Mahabharata could be heard.
Source Location
This tale is the last event in the Astika sub-Parva of Adi Parva.
Here is a summary/ recap of the Astika Sub Parva events.
The Vow: King Janamejaya learns his father died of snakebite and vows to exterminate all snakes.
The Ritual: The sacrifice begins; millions of snakes perish.
The Intervention: Astika enters the court, charms the King with his Veda-chants, and asks for the boon to stop the ritual just as Takshaka is falling.
The Conclusion: The sacrifice is halted; the surviving snakes are saved, and Astika establishes a protective mantra for humanity.
Correlations & Parallels
Within Indian Scriptures (Itihasa & Puranas)
- Ramayana: Janamejaya is compared to Rama in archery and Bhagiratha in fame. The mention of Sagara and Dasharatha links the solar dynasty's sacrifices to Janamejaya’s lunar dynasty ritual.
- Upanishads: The concept of a "child-teacher" is like the boy Nachiketa from the Katha Upanishad, who, like Astika, speaks with authority to a figure of power (Yama).
The "Stay!" (Tistha) Command
The command "Tistha Tistha" is a classic "Speech Act" in Sanskrit literature—where the word itself has the physical power to freeze gravity.
Use of the fruit metaphor
Note: This metaphor is present in the English translation of Mahabharata by Kisari Mohan Ganguli and in the Sanskrit Hindi translation published by Gita Press. This is not present in Bibek Debroy's work.
The use of a fruit as a metaphor for a head "bursting open" is more than just a graphic description; it is a botanical analogy that bridges the gap between a curse and a physical reality. In the context of the Astika Parva, this specific imagery serves several functions.
In the various versions of the Mahabharata, two main fruits are mentioned: the Shimsha (in the original Sanskrit) and the Siris/Shirisha (in the Bengali/version).
The Shimsha (Dalbergia sissoo / Rosewood)
- The Mechanism: The pods of the Shishum (Rosewood) tree are dry and flat. When they reach peak maturity or are subjected to extreme heat, the pods become brittle.
- The Imagery: They don't just drop; they often split or "crack" to release the seeds. It represents a dry, violent shattering.
The Siris (Albizia lebbeck / Frywood)
This is the "Siris" mentioned in the Kashidasi version.
- The Explosion: When the Siris fruit dries completely, the pressure within the pod causes it to snap open with a distinct "crack," scattering the seeds.
Why use a fruit metaphor?
The rishis and poets used these analogies for very specific reasons:
- Just as a fruit must eventually burst or drop when ripe, a Naga who violates the pact with Astika will naturally meet this end.
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