Soota (the son of Lomaharshana - the person who is re-narrating the entire Mahabharata to Rishis in the Naimisha forest, which was first narrated to humans by Rishi Vaishampayana at the Naga yajna) said, "Janamejaya - the son of Parikshit (who is the grandson of Arjuna and the son of Abhimanyu), was with his brothers, attending his long yajna on the plains of Kurukshetra. His (Janamejaya's) brothers were three - Srutasena, Ugrasena, and Bhimasena. As they were sitting at the yajna, there arrived at the spot the child of Sarama (the divine dog). Beaten by the brothers of Janamejaya, he (the child of Sarama) ran away to his mother (Sarama), crying in pain.
"His mother (Sarama) seeing him crying exceedingly asked him, 'Why are you crying like this? Who has beaten you?' Being thus questioned, he said to his mother (Sarama), 'I have been beaten by the brothers of Janamejaya.' His mother (Sarama) replied, 'Have you committed some fault for which have you been beaten?' He (the child of Sarama) answered, 'I have not committed any fault. I have not touched the butter kept for yajna with my tongue, nor I have even cast a look upon it.'
"His mother Sarama hearing this and much upset at the pain of her son went to the place where Janamejaya with his brothers was at his long-extending yajna. She addressed Janamejaya in anger, saying, 'This my son has committed no fault: he has not looked upon your butter that has been kept for yajna, nor has he touched it with his tongue. For what reason has he been beaten?' They said not a word in reply; immediately after which she (Sarama) said, 'As you have beaten my son who has committed no fault, therefore shall evil come upon you, when you least expect it.'
"Thus addressed by the divine dog Sarama, Janamejaya became exceedingly alarmed and dejected. After the yajna was concluded he returned to Hastinapura, and began to take great efforts in searching for a Purohita (priest in English) who could by getting absolution (Prayaschit in Sanskrit) for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while on hunting, observed in a particular part of his territory a hermitage where a certain Rishi of fame named Srutasrava stayed. He had a son named Somasrava deeply engaged in Tapas devotions. Being desirous of appointing that son of the Rishi (Srutasrava's son - Somasrava) as his Purohita, Janamejaya - the son of Parikshit, saluted the Rishi (Srutasrava) and addressed him, saying, 'O possessor of the six attributes (jnana, bala, aishvarya, shakti, veerya and tejas), let this your son (Somasrava) be my Purohita.'
"The Rishi (Srutasrava) thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in Tapas devotions, accomplished in the study of Vedas, and provided with the full force of my Tapas, is born of (the womb of) a she-snake that had drunk my vital (reproductive) fluid. He is able to absolve you from all offences save those committed against Mahadeva (Lord Shiva). But he has one particular habit, viz. he would give to any Brahmana whatever might be begged of him (here begging means Bhiksha in Sanskrit). If you can manage with it, then you take him.'
"Janamejaya thus addressed replied to the Rishi (Srutasrava), 'It shall be even so.' Accepting him for his Purohita, he (Janamejaya) returned to his capital (Hastinapura); and he then addressed his brothers (Srutasena, Ugrasena, and Bhimasena) saying, 'This is the person I have chosen for my spiritual Guru; whatsoever he may say must be obeyed by you without examination.' His (Janamejaya's) brothers did as they were directed. Giving these directions to his brothers, the king (Janamejaya) marched towards Takshyashila (present-day Taxila in the Rawalpindi district of Punjab, Pakistan) and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. The Rishi (Ayoda-Dhaumya) ordered one of these disciples - Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. Aruni of Panchala, thus ordered by his Guru, went to the spot. Having gone there he saw that he could not stop up the breach in the water-course by ordinary means. He was upset because he could not do his Guru's command. But after a long time, he (Aruni) saw a way and said, 'Well, I will do it in this way.' He (Aruni) then went down into the breach and lay down himself there. The water was thus confined.
"Some time after, the Guru Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. They answered, 'Sir, he has been sent by yourself saying - 'Go, stop up the breach in the water-course of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"Having arrived there, he shouted, 'Ho Aruni of Panchala! Where are you? Come here, my child.' Aruni hearing the voice of his Guru speedily came out of the water-course and stood before his Guru. Addressing the latter (Rishi Ayoda-Dhaumya), Aruni said, 'Here I am in the breach of the water-course. Not having been able to identify any other means, I entered myself (into the breach) for the purpose of preventing the water running out. It is only upon hearing yout voice that, having left it and allowed the waters to escape, I have stood before you. I salute you, Master; tell me what I have to do.'
"The Guru (Rishi Ayoda-Dhaumya), thus addressed, replied, 'Because in getting up from the ditch you have opened the water-course, from now on you shall be called Uddalaka as a mark of your Guru;s favour. Because my words have been obeyed by you, you (Aruni of Panchala) shall obtain good fortune. All Vedas shall shine in you and all the Dharmasastras also.' Aruni, thus addressed by his Guru (Rishi Ayoda-Dhaumya), went to the country after his heart (possibly Panchala).
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after cows.' According to his Guru's orders, he went to move cows. Having watched them all day, he returned in the evening to his Guru's (Rishi Ayoda-Dhaumya's) house and standing before him he (Upamanyu) saluted him respectfully. His Guru seeing him in good condition of body asked him, 'Upamanyu, my child, upon what do you support yourself? You are exceedingly plump (fat).'
"He (Upamanyu) answered, 'Sir, I support myself by begging (Bhiksha in Sanskrit)'. His Guru (Ayoda-Dhaumya) said, 'What is obtained in alms (Bhiksha in Sanskrit) should not be used by you without offering it to me (i.e. without offering it to your Guru).' Thus told Upamanyu went away. Having obtained alms (Bhiksha in Sanskrit), he offered the same to his Guru. His Guru took from him everything that was offered. Thus treated, Upamanyu went to attend the cattle. Having watched them (cows) all day, he (Upamanyu) returned in the evening to his Guru's house. He stood before his Guru and saluted him with respect.
"His Guru recognising that he (Upamanyu) still continued to be of good condition of body said to him, 'Upamanyu, my child, I take from you the whole of what you obtain in alms (Bhiksha in Sanskrit), without leaving anything for you. How then dost you, at present, manage to support yourself?' Upamanyu said to his Guru (Rishi Ayoda-Dhaumya), 'Sir, having giving you all that I obtain in alms (Bhiksha in Sanskrit), I go to beg for a second time for supporting myself.' His Guru then replied, 'This is not the way in which you should obey the Guru. By this you are diminishing the support of others that live by begging (Bhiksha in Sanskrit). Truly having supported yourself like this, you have proved yourself greedy.'
"Having signified his acceptance to all that his Guru said, Upamanyu went away to attend the cattle. Having watched them (cows) all day, he returned to his Guru's house. He stood before his Guru and saluted him respectfully. His preceptor observing that he was still fat, said again to him, 'Upamanyu, my child, I take from you all you obtain in alms (Bhiksha in Sanskrit) and you do not go for begging a second time, and yet you are in healthy condition. How do you support yourself?' Thus questioned, Upamanyu answered, 'Sir, I now live upon the milk of these cows.' Immediately, his Guru told him, 'It is not lawful for you to take the milk without having first obtained my approval.'
"Upamanyu having accepted to the justice of these observations, went away to attend the cows. When he returned to his Guru's home, he stood before him and saluted him as usual. His Guru seeing that he was still fat, said, 'Upamanyu, my child, you eat no longer of alms (Bhiksha in Sanskrit), nor do you go for begging a second time, not even drink of the milk; yet you are fat. By what means do you manage to live now? Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' The Guru said, 'These generous calves, I suppose, out of affection for you, throw out large quantities of froth. Would you stand in the way of their full meals by acting as you hast done? Know that it is unlawful for you to drink the froth.'
"Upamanyu, having signified his assent to this, went as before to attend the cows. Restrained by his Guru, he did not feed on alms (Bhiksha in Sanskrit), nor has he anything else to eat; he does not drink the milk, nor he tastes of the froth!
"One day, Upamanyu oppressed by hunger, when in a forest, ate of the leaves of the Arka (whose botanical name is Calotropis gigantea). His eyes being affected by the pungent, bitter, crude, and saline properties of the leaves which he had eaten, he became blind. As he was crawling about, he fell into a pit. Upon his not returning that day, when the sun was sinking down behind the summit of the western mountains, the Guru (Rishi Ayoda-Dhaumya) observed to his disciples that Upamanyu was not yet come. They told him that he had gone out with the cattle.
"The Guru then said, 'Upamanyu being controlled by me from the use of everything, is, of course and therefore, does not come home until it be late. Let us then go in search of him.' Having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where are you?' Upamanyu hearing his Guru's voice answered in a loud tone, 'Here I am at the bottom of a well.' His preceptor asked him how he happened to be there. Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' His preceptor thereupon told him, 'Glorify the twin Ashwins (Ashwini Devas), the joint physicians of Devas, and they will restore you your (eye)sight.' Upamanyu, thus directed by his Guru began to glorify the twin Ashwins (Ashwini Devas), in the following words of the Rig Veda:
"You (Ashwini Devas) have existed before the creation! O first-born beings, you are displayed in this wonderful universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for you are Infinite! You are the direction of Nature itself and intelligent Soul that pervades that direction! You are birds of beautiful feathers sitting on the (physical) body that is like to a tree! You are without the three common attributes of every soul! You are incomparable! Through your spirit in every created thing, you pervade the Universe!
"You are golden Eagles! You are the essence into which all things disappear! You are free from error and know no deterioration! You are of beautiful beaks (of birds) that would not strike for a wrong cause and are victorious in every encounter! You certainly prevail over time! Having created the Sun, you weave the wonderful cloth of the year by means of the white thread of the day and the black thread of the night! With the cloth so woven, you have established two directions of action concerning respectively to Devas and Pitris.
"The bird of Life captured by Time which represents the strength of the Infinite soul, you set free for delivering her to great happiness! They that are in deep ignorance, as long as they are under trickery of their senses, assume that you, who are independent of the characters of matter, to be gifted with (physical) form! Three hundred and sixty (360) cows represented by three hundred and sixty (360) days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. O Ashwini Devas, you are the creators of that calf!
"The year is nothing but the central part of a wheel to which is attached seven hundred and twenty (720) spokes representing as many days and nights (360 days and nights). The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions (Maayaa in Sanskrit) and knows no deterioration. It affects all creatures whether to this or of the other worlds. O Ashwins (Ashwini Devas), this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a central part represented by the six seasons (Vasanta Ritu or Spring; Grishma Ritu or Summer; Varsha Ritu or Monsoon; Sharad Ritu or Autumn; Hemanta Ritu or Pre-winter; Shishira Ritu or Winter). The number of spokes attached to that centre is twelve as represented by the twelve signs of the Zodiac. This wheel of Time displays the fruits of the acts of all things. The presiding deities of Time abide in that wheel. O Ashwini Devas, I am subject as to its distressful influence, liberate me from that wheel of Time. O Ashwini Devas, you are this universe of five elements! You are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! Though you are the Supreme Brahma, yet you move over the Earth in (physical) forms enjoying the delights that the senses afford (to feel).
"In the beginning, you created the ten (directional) points of the universe! Then you have placed the Sun and the Sky above! The Rishis, according to the directions of the same Sun, perform their yajnas, and Devas and men, according to what has been appointed for them, perform their yajnas also enjoying the fruits of those acts!
"Mixing the three colours, you have produced all the objects of sight! It is from these objects that the Universe has sprung on which Devas and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"O Ashwini Devas, I adore you! I also adore the Sky which is your handiwork! You are the establishers of the fruits of all acts (Karma in Sanskrit) from which even Devas are not free! You are yourselves free from the fruits of your acts!
"You are the parents of all! As males and females it is you that swallow the food which subsequently develops into the life creating fluid and blood! The new-born children sucks the teat of its mother. Indeed it is you that take the shape of the infant! O Ashwini Devas, grant me my sight to protect my life!"
"The twin Ashwini Devas, thus invoked, appeared and said, 'We are satisfied. Here is a cake for you. Take and eat it.'
"Upamanyu thus addressed (by Ashwini Devas) replied, 'O Ashwini Devas, your words have never proved untrue. But without first offering this cake to my Guru I dare not take it.'
"Immediately, the Ashwini Devas told him, 'Formerly, your Guru had invoked us. Immediately, we gave him a cake like this; and he took it without offering it to his master. You do that which your Guru did.'
"Thus addressed, Upamanyu again said to them, 'O Ashwini Devas, I beg your forgiveness. Without offering it to my Guru I dare not apply this cake.'
"The Ashwini Devas then said, 'O, we are pleased with this devotion of yours to your Guru. You master's teeth are of black iron. Yours shall be of gold. You shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Ashwini Devas he (Upamanyu) recovered his sight, and having gone to his Guru's presence he saluted him and told him all. His Guru (Rishi Ayoda-Dhaumya) was well-pleased with him and said to him, 'You shall obtain prosperity as Ashwini Devas have said. All the Vedas shall shine in you and all the Dharma-sastras.' And this was the trial of Upamanyu.
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