Satyavati

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Satyavati (सत्यवती) was the queen of the Kuru king, Shantanu of Hastinapur and the great-grandmother of the Pandava and Kaurava princes. She is also the mother of the seer Vyasa, author of the epic Mahabharata. Her story appears in the Mahabharata, the Harivamsa and the Devi Bhagavata Purana. Little is said about Satyavati in the Mahabharata; however, later texts - the Harivamsa and the Devi Bhagavata Purana – elaborate her legend.[1]

Variants of name

Gandhavati (गंधवती) (AS, p.270)

Satyavati is known by numerous names in the Mahabharata, among them Daseyi, Gandhakali, Gandhavati, Kali, Matysyagandha, Satya, Vasavi and Yojanagandha.[2]

Daseyi: The name "Daseyi" – a term often used by her stepson Bhishma used to address her – means one of the Dasas (slaves), or a Dasa aboriginal princess.[3][4]

Vasavi: Vasavi means "daughter of king Vasu".

Kali: Her birth name, Kali (the dark one), indicates her dark complexion.

Satyavati: Her other birth name, Satyavati, means "truthful";

Satya: satya means "veracity".

She was also known as Matsyagandha or Matsyagandhi in her earlier life – and Gandhakali ("fragrant dark one"), Gandhavati and Yojanagandha in later life.[5]

Matsyagandha: Daughter of the Chedi king, Vasu (also known as Uparichara Vasu) and a cursed apsara (celestial nymph) who was turned into a fish called Adrika, Satyavati was brought up as a commoner. She is the adopted daughter of a fisherman chieftain, Dusharaj (also a ferryman) on the banks of the river Yamuna. Due to the smell emanating from her body, she was known as Matsyagandha ("She who smells like fish"), and helped her father in his job as a ferryman.

Yojanagandha: As a young woman, Satyavati met the wandering rishi (sage) Parashara, who fathered her son Vyasa out of wedlock. The sage also gave her a musky fragrance, which earned her names like Yojanagandha ("She whose fragrance is spread as far as a yojana").

Gandhavati ("fragrant one").

Brief Introduction

The King Shantanu, captivated by her fragrance and beauty, fell in love with Satyavati. She married Shantanu on condition that their children inherit the throne, denying the birthright of Shantanu's eldest son (and crown prince) Bhishma. Satyavati bore Shantanu two children, Chitrangada and Vichitravirya. After Shantanu's death, she and her prince sons with the help of Bhishma ruled the kingdom. Although both her sons died childless, she arranged for her first son, Vyasa, to father the children of the two widows of Vichitravirya through niyoga. The children, (Dhritarashtra and Pandu) became the fathers of the Kauravas and Pandavas respectively. After Pandu's death, Satyavati went to the forest for penance and breathed her last before witnessing the Kurukshetra War.

Birth and early life

According to the Harivamsa, Satyavati in her previous life was Achchhoda, daughter of the Pitrs (ancestors) and cursed to be born on earth.[6] The Mahabharata, Harivamsa and Devi Bhagavata Purana assert that Satyavati was the daughter of a cursed apsara (celestial nymph) named Adrika. Adrika was transformed by a curse into a fish, and lived in the Yamuna river.

According to the legend, Vasu (also known as Uparichara Vasu), a Chedi King, was on a hunting expedition when he had a nocturnal emission while dreaming of his wife. Using an eagle, He sent his semen to his queen but due to a fight mid-air with another eagle, the semen fell into the river and was swallowed by the cursed Adrika-fish.[7] Consequently, the fish became pregnant. Soon, A fisherman caught the pregnant fish and cut it open to find two babies in the womb of the fish, one male and one female. The fisherman presented the children to the king, who kept the male child. The boy grew up to become King Matsya, the founder of the Matsya Kingdom. The king gave the female child back to the fisherman, naming her Matsya-gandha ("She who smells like fish"). The fisherman raised the girl as his daughter and named her Kali ("the dark one") because of her complexion. Over the course of time, Kali earned the name Satyavati ("truthful"). The fisherman was also a ferryman, ferrying people across the river in his boat. Satyavati helped her father, the fisherman, in his job and grew up into a beautiful maiden.[8][9]

Mother of Vyasa

The Devi Bhagavata Purana narrates that when Kali (Satyavati) was ferrying the rishi (sage) Parashara across the river Yamuna, the sage sensed that the time period was very astute to produce a very meritorious heir, who would become a great sage, if he has coitus within minutes. He wanted Kali to satisfy his lust and held her right hand. She tried to dissuade Parashara, saying that a learned Brahmin of his stature should not desire a woman who stinks of fish. She finally gave in, realizing the desperation and persistence of the sage and fearing that if she did not heed to his request, he might topple the boat midstream. Kali agreed, and told Parashara to be patient until the boat reached the bank. On reaching the other side the sage grabbed her again, but she declared that her body stank and coitus should be delightful to them both. At these words, Matsyagandha was transformed (by the powers of the sage) into Yojanagandha ("she whose fragrance can be smelled from across a yojana").[10] She now smelled of musk, and so was called Kasturi-gandhi ("musk-fragrant").[11] When Parashara, tormented with desire, approached her again she insisted that the act was not appropriate in broad daylight, as her father and others would see them in sex from the other bank; they should wait till night. The sage, with his powers, shrouded the entire area in fog. Before Parashara could enjoy her, Satyavati again interrupted him to say that he would enjoy her and depart, robbing her of her virginity and leaving her shamed in society. The sage then blessed her with virgo intacta. She asked Parashara to promise her that the coitus would be a secret and her virginity intact; the son born from their union would be as famous as the great sage; and her fragrance and youth would be eternal. Parashara granted her these wishes and was satiated by the beautiful Satyavati. After the act, the sage bathed in the river and left, never to meet her again.[12]The Mahabharata abridges the story, noting only two wishes for Satyavati: her virgo intacta and everlasting sweet fragrance.[13]

Ecstatic with her blessings, Satyavati gave birth the same day to her baby on an island in the Yamuna. The son immediately grew up as a youth and promised his mother that he would come to her aid every time she called on him; he then left to do penance in the forest. The son was called Krishna ("the dark one") due to his colour, or Dvaipayana ("one born on an island") and would later become known as Vyasa – compiler of the Vedas and author of the Puranas and the Mahabharata, fulfilling Parashara's prophecy.[14][15][16] After this, Satyavati returned home to help her father.

Marriage with Shantanu

One day Shantanu, the Kuru king of Hastinapur, came to the forest on a hunting trip and was mesmerized by the musk-fragrance emanating from Satyavati. Allured by her sweet scent, Shantanu reached Satyavati's house and, seeing her, fell in love at first sight. The king asked the fisherman-chief for his daughter's hand; the fisherman Dusharaj said his daughter would marry the king if – and only if – her sons would inherit the throne.[17][18][19][20]

The king, shocked and dejected, returned to the palace since he had already anointed his son, Devavrata, as heir apparent. Devavrata was distressed by his father's condition; he learned about the promise asked by the fisherman-chief from a minister. Immediately, Devavrata rushed to the hut of the fisherman-chief and begged for Satyvati's hand on his father's behalf. The fisherman repeated his condition and told Devavrata that only Shantanu was worthy of Satyavati; he had rejected marriage proposals from even Brahmarishis like Asita.[21][22][23][24]

Devavrata renounced his claim to the throne in favour of Satyavati's son, but the fisherman contended that Devavrata's children might dispute his grandson's claim. Intensely, Devavrata pledged the "terrible" vow of Brahmacharya - celibacy. The fisherman immediately gave Satyavati to Devavrata, who was henceforth called Bhishma ("the terrible"). Bhishma presented Satyavati to Shantanu, who married her.[25][26][27][28]

In the Devi Bhagavata Purana, Satyavati's premarital first-born, Vyasa, laments that his mother abandoned him to fate immediately after birth. He returns to his birthplace in search of his mother who, he finds out, is now the queen of Hastinapur.[29]

Sons of Satyavati

After their marriage, Satyavati bore Shantanu two sons: Chitrangada and Vichitravirya. The Harivamsa tells of Bhishma recalling events after Shantanu's death. During the period of mourning after Shantanu’s death, Ugrayudha Paurava (usurper of the throne of Panchala) demanded that Bhishma hand over Satyavati in return for wealth. Bhishma killed Ugrayudha Paurava, who had lost his powers because he lusted after another's wife.[30] However, the Mahabharata does not include this event; it only describes Bhishma crowning Chitrangada as king under Satyavati's command.[31] Chitrangada was later killed by a namesake gandharva (a celestial musician).

After Chitrangada's death his young brother Vichitravirya was crowned king, while Bhishma ruled on his behalf (under Satyavati's command) until Vichitravirya grew up. Vichitravirya married the princesses of Kashi-Kosala: Ambika and Ambalika, who were won by Bhishma in a Swayamvara (marriage choice). The childless Vichitravirya met with an untimely death from tuberculosis.[32][33]</ref>[34][35][36]

With no heir to the throne, Satyavati asked Bhishma to marry the widows of Vichitravirya (following the practice of niyoga in its narrower sense, as a levirate marriage)[37] and rule as king. Bhishma refused, reminding Satyavati of the promise he made to her father and his vow of bachelorhood.[38][39][40][41] He suggests that a Brahmin could be hired to father children on the widows, thus preserving the dynasty.[42] Revealing to Bhishma the tale of her encounter with Parashara, Satyavati well knew that this was the time to call her son Vyasa to aid her. Satyavati coaxed Vyasa to have niyoga with his brother's widows, saying:[43][44] "from affection for thy brother Vichitravirya, for the perpetuation of our dynasty, for the sake of this Bhishma's request and my command, for kindness to all creatures, for the protection of the people and from the liberality of thy heart, O sinless one, it behooveth thee to do what I say." After convincing Vyasa, Satyavati managed ( with great difficulty) to obtain the consent of her "virtuous" daughters-in-law.[45] In the Mahabharata, Vyasa agreed immediately to the niyoga. In the Devi Bhagavata Purana version, Vyasa initially refused Satyavati's proposal. He argued that Vichitravirya's wives were like his daughters; having niyoga with them was a heinous sin, through which no good could come. As a master of "realpolitik", the hungry-for-grandsons Satyavati asserted that to preserve the dynasty, wrong directives by elders should be followed if they are going to reduce the sorrow of a mother. Vyasa finally agreed to that "disgusting task", but suggested that offspring of perversity cannot be a source of joy.[46]

During the menstrual period of the older queen, Ambika, Satyavati invited Vyasa to Ambika's bedchamber. However, during sex with Vyasa, Ambika noticed his dark appearance and closed her eyes. Vyasa declared to Satyavti that due to Ambika's cruelty, her son would be blind (but strong) and have a hundred sons – later known as Kauravas (descendants of Kuru). Satyavati considered such an heir to be an unworthy king, so she asked Vyasa to have niyoga with her other daughter-in-law. During their niyoga, Ambalika fell pale due to Vyasa's grim appearance. As the result the child would be wan, Vyasa told his mother, who begged for another child. In due course, the blind Dhritarashtra and the pale Pandu were born. Satyavati again invited Vyasa to Ambika's bedchamber; she remembered Vyasa's grim appearance (and repulsive odour), and substituted a Shudra (lowest caste) maid in her place. The maid respected the sage and was not afraid of him, and Vyasa thus blessed her; her son would be the most intelligent man, and she would no longer be a slave. Vyasa told Satyavti of the deception, and then disappeared; Vidura, an incarnation of the god Dharma, was born to the maid.[47]

Last days

Consequently, due to Dhritarashtra's blindness and Vidura's birth from a maid, Pandu was crowned king of Hastinapur. However, he was cursed (by a sage), renounced the kingdom and went to the forest with his wives Kunti and Madri. There, his wives had children - the Pandavas, or "sons of Pandu" - for him through niyoga with the gods. Pandu died, due to the curse, in the forest; Madri committed suicide (by a custom called Sati) with him. Kunti returned to Hastinapur with the Pandavas.

Satyavati was grief-stricken because of her grandson's untimely death, and did not wish to live any longer. After the funerary rites for Pandu were done, Vyasa warned Satyavati that happiness would end in the dynasty and devastating events would occur in the future (leading to the destruction of her kin), which she would not be able to bear in her old age. At Vyasa's suggestion, Satyavati left for the forest to do penance with her daughters-in-law Ambika and Ambalika. In the forest, she died and attained heaven.[48][49] Within some days, her daughters-in-law too died.

गंधवती नदी

विजयेन्द्र कुमार माथुर[50] ने लेख किया है ...Gandhavati (गंधवती) (AS, p.270): गंधवती नदी मेघदूत (पूर्व मेघ 35) के अनुसार गंधवती नदी उज्जयिनी के चंडेश्वर नामक स्थान के निकट बहती थी। ( 'धूतोद्यानं कुवलयरजो गंधिभि: गंधवत्या:) जान पड़ता है कि कालिदास के समय में प्रसिद्ध नदी शिप्रा की ही एक शाखा का नाम गंधवती था। संभव है की पूजा में अर्पित पुष्पादि सुगंधित द्रव्यों के कारण शिप्रा का पानी सुवासित जान पड़ता हो और इसीलिए इसका नाम गंधवती हुआ हो।

In Mahabharata

Satyavati (सत्यवती) is mentioned in Mahabharata verses (I.57.55), (I.63),(I.90.51), (1.95), (XIII.4.7,29,30,41), (XIII.4),

Gandhakali (गन्धकाली) (=Satyavati) is mentioned in Mahabharata verses (I.90.51), (1.95),

Adi Parva, Mahabharata/ Book I Chapter 57 mentions that Uparichara Vasu, conquered kingdom of Chedi and his sons planted kingdoms and towns. It mentions about birth of Satyavati through Parashara in verses (I.57.54-56,67). [51]....And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parashara, after this, went to his own asylum. And it was thus that Vyasa was born of Satyavati through Parashara. And because he was born in an island, he was called Dwaipayana (Dwaipa or island born).

Adi Parva, Mahabharata/Book I Chapter 90 gives the History and family tree of Puru, Bharatas and Pandavas commencing from Daksha....Satyavati who was also called Gandhakali is mentioned in Mahabharata (I.90.52). [52]....Bhishma got him married to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parasara, named Dwaipayana. And upon her Santanu begat two other sons named Chitrangada and Vichitravirya.

Adi Parva, Mahabharata/Book I Chapter 90 gives the History and family tree of Puru, Bharatas and Pandavas commencing from Daksha. It mentions about marriage of Satyavati with Shantanu in verse (I.57.55). [53]....Bhishma, moved by the desire of doing good to his father, got him (Shantanu) married to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parashara, named Dwaipayana (Vyasa).

Anusasana Parva/Book XIII Chapter 4 gives ancestry of Viswamitra, a Kshatriya whose sons became progenitors of many races of Brahmanas and founders of many clans....It mentions about birth of Satyavati in verse (XIII.4.7). [54]...Kusika's son was the illustrious King Gadhi who, being childless and desiring to have a son born unto him, repaired to the forest. Whilst living there, a daughter was born unto him. She was called Satyavati by name, and in beauty of appearance she had no equal on Earth.

Verses (XIII.4.29-30)[55] tell us that ...At this, Satyavati, delighted at heart, told her mother all that had been said by Richika as also of the two balls of charu. Then the mother, addressing her daughter Satyavati, said:--O daughter, as I am deserving of greater consideration from thee than thy husband, do thou obey my words.

Verse (XIII.4.41) [56] tell us that Hearing this, O king the excellent lady Satyavati, struck with sorrow, fell upon the ground like a beautiful creeper cut in twain

References

  1. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  2. ↑ Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. ISBN 0-8426-0822-2.
  3. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  4. ↑ Pargiter, F.E. (1972). Ancient Indian Historical Tradition, Delhi: Motilal Banarsidass, p.69.
  5. ↑ Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. ISBN 0-8426-0822-2.,p.709
  6. ↑ Bhattacharya, Pradip (May–June 2004).
  7. ↑ Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. ISBN 0-8426-0822-2. p.809
  8. ↑ Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. ISBN 0-8426-0822-2. p. 709
  9. ↑ Adi Parva, Mahabharata/ Book I Chapter 57
  10. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  11. ↑ For Satyavati: Mani p. 709
  12. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  13. ↑ Adi Parva, Mahabharata/ Book I Chapter 57
  14. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  15. ↑ Mani p. 709
  16. ↑ For Vyasa: Mani pp. 885-6
  17. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  18. ↑ For Bhishma: Mani pp. 135-6
  19. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION C". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  20. ↑ Ayyer, Dhanalakshmi (October 29, 2006). "Women of substance: Satyavati : Blind ambition". The Week. 24 (48): 50.
  21. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  22. ↑ For Bhishma: Mani pp. 135-6
  23. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION C". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  24. ↑ Ayyer, Dhanalakshmi (October 29, 2006). "Women of substance: Satyavati : Blind ambition". The Week. 24 (48): 50.
  25. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  26. ↑ For Bhishma: Mani pp. 135-6
  27. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION C". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  28. ↑ Ayyer, Dhanalakshmi (October 29, 2006). "Women of substance: Satyavati : Blind ambition". The Week. 24 (48): 50.
  29. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  30. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25.
  31. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CI". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  32. ↑ For Satyavati: Mani p. 709
  33. ↑ For Bhishma: Mani pp. 135-6
  34. ↑ For Bhishma: Mani pp. 135-6
  35. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CII". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  36. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CII". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  37. ↑ Meyer, Johann Jakob (1989) [1971]. Sexual life in ancient India. Motilal Banarsidass Publ. ISBN 81-208-0638-7. pp. 165-6
  38. ↑ For Satyavati: Mani p. 709
  39. ↑ For Vyasa: Mani pp. 885-6
  40. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CIII". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  41. ↑ Meyer p. 165
  42. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CIV". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  43. ↑ For Satyavati: Mani p. 709
  44. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CV". The Mahabharata: Book 1: Adi Parva. Sacred texts archive
  45. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CV". The Mahabharata: Book 1: Adi Parva. Sacred texts archive
  46. ↑ Bhattacharya, Pradip (May–June 2004). "Of Kunti and Satyawati: Sexually Assertive Women of the Mahabharata" (PDF). Manushi (142): 21–25
  47. ↑ Ganguli, Kisari Mohan (1883–1896). "SECTION CVI". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  48. ↑ For Satyavati: Mani p. 709
  49. ↑ Ganguli, Kisari Mohan. "SECTION CXXVIII". The Mahabharata: Book 1: Adi Parva. Sacred texts archive.
  50. ↑ Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.270
  51. ↑ या कन्या दुहिता तस्या मत्स्या मत्स्यसगन्धिनी, राज्ञा दत्ताथ दाशाय इयं तव भवत्व इति, रूपसत्त्वसमायुक्ता सर्वैः समुदिता गुणैः (I.57.54); सा तु सत्यवती नाम मत्स्यघात्य अभिसंश्रयात, आसीन मत्स्यसगन्धैव कं चित कालं शुचिस्मिता (I.57.55); तेन गन्धवतीत्य एव नामास्याः परथितं भुवि, ततॊ यॊजनगन्धेति तस्या नाम परिश्रुतम (I.57.67)
  52. ↑ तस्यां कानीनॊ गर्भः पराशराद द्वैपायनः, तस्याम एव शंतनॊर दवौ पुत्रॊ बभूवतुः, चित्राङ्गदॊ विचित्रवीर्यश च (I.90.52)
  53. ↑ भीष्मः खलु पितुः परियचिकीर्षया सत्यवतीम उदवहन मातरम, याम आहुर गन्धकालीति (I.90.51)
  54. ↑ कन्या जज्ञे सुता तस्य वने निवसतः सुतः, नाम्ना सत्यवती नाम रूपेणाप्रतिमा भुवि (XIII.4.7)
  55. ↑ ततः सत्यवती हृष्टा मातरं परत्यभाषत, यद ऋचीकेन कथितं तच चाचख्यौ चरुद्वयम (XIII.4.29); ताम उवाच ततॊ माता सुतां सत्यवतीं तदा, पुत्रि मूर्ध्ना परपन्नायाः कुरुष्व वचनं मम (XIII.4.30)
  56. ↑ सा शरुत्वा शॊकसंतप्ता पपात वरवर्णिनी, भूमौ सत्यवती राजंश छिन्नेव रुचिरा लता (XIII.4.41)
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