MENAKA 1 Section LXXIV mahabhartaham Sambhava Parva "Vaisampayana said, 'After Dushmanta had left the asylum having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was three years old, he became in splendour like the blazing fire. And, O Janamejaya, he was possessed of beauty and magnanimity and every accomplishment. And that first of virtuous men, Kanva, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day.
And the boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. And like unto a celestial child in splendour, he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that asylum, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanva’s asylum thereupon bestowed on him a name. And they said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). And it was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanva commanded his disciples, saying, 'Bear you without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.' These disciples of the Rishi thereupon, saying ’so be it,' went towards the city named after an elephant (Hastinapura) with Sakuntala and her son ahead of them. And then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Dushmanta. And having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. And the disciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told him, 'This is your son, O king! Let him be installed as your heir-apparent. O king, this child, like unto a celestial, has been begotten by you upon me. Therefore, O best of men, fulfil now the promise you gavest me. Call to mind, O you of great good fortune, the agreement you had made on the occasion of your union with me in the asylum of Kanva.' "The king, hearing these her words, and remembering everything said, 'I do not remember anything. Who art you, O wicked woman in ascetic guise? I do not remember having any connection with you in respect of Dharma, Kama and Arthas. Go or stay or do as you pleasest.' Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, 'Knowing everything, O monarch, how canst you, like an inferior person, thus say that you knowest it not? Your heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing represents himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? You think that you alone hast knowledge of your deed. But knowest you not that the Ancient, Omniscient one (Narayana) lives in your heart? He knows all your sins, and you sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degrades himself by representing his self falsely, the gods never bless. Even his own soul blesses him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am your wife and, therefore, deserve to be treated respectfully. Will you not treat me so, because I have come hither of my own accord? In the presence of so many, why dost you treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost you not hear me? But if you refuse to do what I supplicate you for, O Dushmanta, your head this moment shall burst into a hundred pieces! The husband entering the womb of the wife comes out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of the Vedic Mantras rescues the spirits of deceased ancestors. And because the son rescues ancestors from the hell call Put, therefore, has he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquers the three worlds. By a son’s son, one enjoys eternity. And by a grandson’s son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairs. She is a true wife who has borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knows none but her lord. The wife is a man’s half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that has a wife is trusted by all. A wife, therefore, is one’s most valuable possession. Even when the husband leaving this world goes into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goes before, the chaste wife follows close. For these reasons, O king, does marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It has been said by learned persons that one is himself born as one’s son. Therefore, a man whose wife has borne a son should look upon her as his mother. Beholding the face of the son one has begotten upon his wife, like his own face in a mirror, one feels as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,—everything depends on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feels when the son running towards him, even though his body be covered with dust, claspes his limbs? Why then dost you treat with indifference such a son, who has approached you himself and who casts wistful glances towards you for climbing your knees? Even ants support their own eggs without destroying them; then why should not you, a virtuous man that you are, support your own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one’s own infant son locked in one’s embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch you in embrace. There is nothing in the world more agreeable to the touch than the embrace of one’s son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all your sorrows after bearing him in my womb for full three years. O monarch of Puru’s race, 'He shall perform a hundred horse-sacrifices' —these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. You knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.— You are born, O son, of my body! You are sprung from my heart. You are myself in the form of a son. Live you to a hundred years! My life depends on you, and the continuation of my race also, on you. Therefore, O son, live you in great happiness to a hundred years. He has sprung from your body, this second being from you! Behold thyself in your son, as you behold your image in the clear lake. As the sacrificial fire is kindled from the domestic one, so has this one sprung from you. Though one, you have divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by you, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvacitti, Sahajanya, Menaka, Visvachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Visvamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by you! Put away by you, I am ready to return to the refuge of my father. But it behoves you not to cast off this child who is your own.' "Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having begot upon you this son. Women generally speak untruths. Who shall believe in your words? Destitute of all affection, the lewd Menaka is your mother, and she cast you off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Your father too of the Kshatriya race, the lustful Visvamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and your father also is the first of Rishis. Being their daughter, why dost you speak like a lewd woman? Your words deserve no credit. Art you not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art you, low as you are, in the guise of an ascetic? Your child too is grown up. You sayest he is a boy, but he is very strong. How has he soon grown like a Sala sprout? Your birth is low. You speakest like a lewd woman. Lustfully hast you been begotten by Menaka. O woman of ascetic guise, all that you sayest is quite unknown to me. I don't know you. Go withersoever you choosest.' "Sakuntala replied, 'You seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, you noticest not your own faults even though they be as large as the Vilva fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. You walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before you, O sinless one! I refer to it for example’s sake and not from evil motives. Therefore, it behoves you to pardon me after you have heard it. An ugly person considers himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceives the difference between himself and others. He that is really handsome never taunts anybody. And he that always talks evil becomes a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regards him not, never attains to the worlds he covets, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continues the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu has said that there are five kinds of sons; those begotten by one’s self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoves you not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish your own self, truth, and virtue by cherishing your son. O lion among monarchs, it behoves you not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not your pledge, O monarch! Let Truth and you be even united. If you placest no credit in my words, I shall of my own accord go hence. Indeed, your companionship should be avoided. But you, O Dushmanta, that when you are gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains." "Vaisampayana continued, ’sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish your son, and insult not Sakuntala. O best of men, the son, who is but a form of one’s own seed, rescues (ancestors) from the region of Yama. You are the progenitor of this boy. Sakuntala has spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, your son born of Sakuntala. To live by forsaking one’s living son is a great, misfortune. Therefore, O you of Puru’s race, cherish your high-souled son born of Sakuntala—And because this child is to be cherished by you even at our word, therefore shall this your son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru’s race became overjoyed and spoke as follows unto his priests and ministers, 'Hear you these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala’s words alone, my people would have been suspicious and my son also would not have been regarded as pure.' "Vaisampayana continued, 'The monarch, then, O you of Bharata’s race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child’s head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feels at the touch of one’s son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish your purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word you have uttered in your anger, have I, O large-eyed one, forgiven you. You are my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata’s car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Cakravarti and Sarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanva was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanva a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O you of Bharata’s race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'" Conclusion: This concludes Section LXXIV of Book 1 (Adi Parva) of the Mahabharata, On Mon, 2 Mar 2026 at 12:31, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *CELESTIAL NYMPHS- PART 4* > > *APSARAS MENAKA* > > Dear friends, > > Menaka is one of the most beautiful and renowned celestial nymphs > (apsaras) in Hindu mythology, belonging to the court of Indra. Sent by > Indra to disrupt the *intense penance of Sage Vishwamitra, she > successfully seduced him, leading to their union and the birth of their > daughter, Shakuntala*. She represents beauty, desire, and the disruption > of spiritual focus. > > *Key Aspects of Menaka in Hindu EPICS:* > > Mission: Indra, fearing the growing spiritual power of Sage Vishwamitra, > sent Menaka to earth to break his meditation. > > Seduction & Relationship: Menaka seduced Vishwamitra, who was captivated > by her beauty, temporarily halting his spiritual path. > > Daughter - Shakuntala: From their union*, Menaka gave birth to a > daughter, Shakuntala, who later becomes a central figure in the Mahabharata > and Kalidasa's Abhijnanashakuntalam. * > > Abandonment: After her purpose was served, Menaka abandoned the baby, > Shakuntala, near the hermitage of Sage Kanva. > > Symbolism: Menaka is depicted as a powerful, intelligent celestial, > sometimes viewed as a seductress, but also as a character in her own right, > with stories often focusing on her role in the birth of Shakuntala and her > eventual separation from Vishwamitra. > > Other Associations: > > She is often linked with other apsaras like Rambha and Urvashi in courtly > tales. > > Paintings, such as those by Raja Ravi Varma, frequently depict the scene > of her seducing Vishwamitra > > *From her son Bharat born on Gandharva marriage with king Dushyanta, and > ruled the kingdom after him, our country got the name BHARATHAM.* > > Today my posting is about apsaras Menaka. Well known incidents are told in > brief as usual. Confirmation with Google search is done when necessary. *The > posting is least intended to all knowing and argumentative members*. Hope > an enjoyable reading. > > R. Gopalakrishnan 02-03-2025 > > > > *About Menaka* > > Menaka is a prominent apsara (celestial nymph) in Hindu mythology, > celebrated as one of the most beautiful dancers in the court of Indra, the > king of the gods. She is often portrayed as an archetypal seductress, > *frequently > dispatched by the gods to disrupt the penance of sages whose growing > spiritual power threatens the celestial order.* > > Menaka is best known for her role in the seduction of *the sage > Vishvamitra*, a story recounted in various Hindu texts and classical > Sanskrit literature. In this episode, the gods, fearing Vishvamitra's > ascetic strength, send Menaka to tempt him. With her beauty and charm, she > succeeds in captivating him, temporarily deviating him from his spiritual > path. From this union, Menaka becomes the mother of Shakuntala, a > celebrated heroine in classical literature. > > *Life of sage Vishwamitra with apsaras Menaka* > > Based on Hindu scriptures, particularly the *Valmiki Ramayana (Bala > Kanda) and the Mahabharata,* it is correct that Sage Vishwamitra lived a, > intimate, family-like life with the Apsara (celestial nymph) Menaka for an > extended period, rather than it being a minor or fleeting occurrence. > > Here are the details of this event: > > Duration: The scriptures state that Vishwamitra spent *roughly ten years > with Menaka.* > > Context: While performing intense Tapas (penance) to *achieve the status > of a Brahmarishi*, his power scared Indra, the king of the gods. *Indra > sent Menaka to seduce him and break his meditation.* > > The Relationship: Upon seeing Menaka, Vishwamitra was overcome with > desire, resulting in a deep infatuation. They lived together in his > hermitage as companions for ten years. > > The Result: Their union resulted in the birth of a daughter, *Shakuntala, > who was later raised by Rishi Kanva.* > > The End of the Relationship: After ten years, Vishwamitra realized that > his spiritual progress had been completely halted and that he had been > tricked. Filled with shame, he left Menaka and returned to his ascetic > path, moving to the Himalayas to continue his meditation. > > While it was a distraction, it was a significant phase in his > transformation from a king (Kshatriya) to a truly enlightened Sage > (Brahmarishi), representing the mastery over desire. > > My note- Normally Indra used to call back the apsaras once the purpose of > interrupting the penance and power obtained by sage is over. *Why Indra > did not call back Menaka so and permitted to live with sage Vishwamitra for > 10 years?*. I wanted to know the reason. > > *The clarification by Google search is given below:-* > > Indra was not in a hurry to call back Menaka because his primary > objective—disrupting Sage Vishwamitra’s intense penance, which threatened > to dethrone him—was already successfully achieved. By 10 years into their > relationship, the sage's immense yogic power was considered broken, and the > danger to Indra’s heaven was temporarily averted. > > Here are the key reasons why the 10-year, undisturbed period occurred: > > Objective Accomplished: Indra sent Menaka to break the tapas (penance) and > disrupt the meditation of Vishwamitra, who was gaining too much power. As > long as Vishwamitra was distracted by lust, Indra’s throne was secure. > > The Power of Love: *Menaka, although sent on a mission, fell deeply in > love with Vishwamitra*. She lived with him for ten years, during which > time the sage was content, and she acted as a dedicated partner. > > Time Passed Unnoticed: The ten years passed almost unperceived by > Vishwamitra, who was completely enamoured with her beauty. > > No Immediate Need to Intervene: Because the goal was distraction, the > extended time allowed for the full dissipation of the "heat" (power) of > Vishwamitra's Tapas. > > Natural Conclusion: *Eventually, Vishwamitra realized he had been tricked > by the gods*. When he came to this realization, he was filled with rage > and remorse, which, ironically, *caused him to lose the merit he had > accumulated. He then cursed Menaka to be separated from him and resumed his > penance elsewhere. * > > In essence, Indra allowed the "honey trap" to run its course until the > sage’s accumulated spiritual power was fully neutralized by indulgence. > > *Menaka- Etymology* > > The name Menakā is derived with multiple interpretations. One best > explanation > breaks the word as me (to measure or compare) and ka (a particle meaning > “not”), rendering the sense of “incomparable” or “unequalled,” likely in > reference to her exceptional beauty. > > *Menaka in literary accounts* > > Vedas > > The name Menaka (or Mena) appears in the *Rigveda,* one of the oldest > texts of the Vedic corpus, as well as in the *Brahmanas.* However, in > these contexts, Menaka is not identified as an apsara but is mentioned > instead as the daughter of a king named Vrishanashva. *Although apsaras > are attested in Vedic literature, there is no mythological narrative > involving Menaka in these early texts, nor is there any association with > the sage Vishvamitra*. The earliest textual reference to an apsara named > Menaka occurs in the *Vajasaneyi Samhita of the Yajurveda.* > > > > *Menaka seducing sage Vishwamitra is told in Ramayana* > > Folio from Mughal translation of Ramayana depicting Menaka with > Vishvamitra, 16th century CE > > *The epic Ramayana (c. 700 BC - 400 CE) contains the narrative of Menaka* > seducing Vishvamitra—one which, according to scholar Adheesh Sathaye, > predates the far more elaborate and well-known version found in the other > major epic, the Mahabharata. > > Narrated in the *Bala Kanda (1.62),* Menaka appears during Vishvamitra’s > early quest for spiritual powers. Vishvamitra is granted the title of > “Rishi", but he continues his penance in pursuit of greater spiritual > status of "Brahmarishi". > > *During this time, Menaka descends from heaven to bathe in the waters of > Pushkara Lake*. Vishvamitra sees her and falls in love at first sight. He > invites her to stay, which Menaka accepts, and they live together in > seclusion. Their companionship lasts for ten years, during which > Vishvamitra abandons his penance. *Eventually, he realizes that his > spiritual progress has been disrupted, which he interprets as part of a > divine conspiracy*. Filled with shame and anger, he gently dismisses > Menaka and resumes his ascetic path. > > *Sita- Mind born daughter of Menaka* > > *In certain Northern and Eastern recensions of the Valmiki Ramayana, > Menaka is associated with the birth of the epic's central heroine, Sita*, > in an alternate account. > > As King Janaka ploughs the field during a ritual, *he looks up and sees > Menaka passing through the sky. Struck by her beauty, he expresses a wish > to have a daughter like her. In response, a divine voice proclaims that the > infant he is about to find is his own child, mind-born of Menaka*. > > *Google search result* > > What is the legend of birth of Sita as mind born daughter of Menaka > > While the most famous account describes Sita as the daughter of Earth > (Bhumidevi), a unique variation found in regional *recensions of the > Valmiki Ramayana (specifically the North-Western and Bengali versions)* > and the Ramayana Manjari links her birth to the Apsara Menaka: > > King Janaka's Prayer: In this version, King Janaka was performing penance > and praying for a child. > > *The Vision of Menaka: During his prayer, he heard a divine voice (akasha > Vani) from the sky and simultaneously saw the celestial nymph Menaka > passing above him.* > > The Spiritual Wish: Struck by her divine beauty, Janaka expressed a deep > wish to have a daughter who possessed such celestial qualities. > > Mind-Born Daughter: When Janaka later found the infant in the furrow while > ploughing the sacrificial ground, the divine voice spoke again. It > proclaimed that the child was his own spiritual child, born from his mind > (Manasa Putri) and the essence or presence of Menaka. > > This legend reconciles her identity as both the "Earth-born" daughter > found in the field and a celestial being with a spiritual connection to the > heavens > > *Menaka legend told in Mahabharata* > > > > Menaka is more prominently attested in the Mahabharata (c. 400 BC - 400 > AD) as an apsara (celestial nymphs) of extraordinary beauty. *The Adi > Parva (1.74.68) of the Mahabharata describes Menaka as the mind-born > daughter of the creator god Brahma* and classifies her among the six > greatest celestial maidens, alongside Urvashi, Purvachitti, Sahajanya, > Ghritachi, and Vishvachi. > > She further appears in several celebratory and courtly contexts in the > epic, such as *attending the birth festival (Janmotsava) of the hero > Arjuna and singing on that occasion (Adi Parva 1.122.64).* > > Additionally, *Menaka performs as a dancer in the court of Kubera* (Sabha > Parva 2.10.10), and gives a musical performance in honour of Arjuna at > Indra’s court (Vana Parva 3.43.29).[14][15] > > *The Adi Parva 1.71–72* of the epic narrates the most well-known version > of her seduction of the sage Vishvamitra in detail. > > Here in Menaka hesitates, expressing fear of Vishvamitra’s formidable > energy, wrath, and self-control. > > Still, she agrees to carry out Indra’s request, provided she is assisted > by the wind-god Marut and the god of love, Kamadeva. With their help, > Menaka enters Vishvamitra’s forest retreat. As she performs dance before > him, Marut suddenly blows away her garments, revealing her nude body. > *Pretending > to be startled and modest, she tries to recover her attire*. Vishvamitra > sees her, is captivated by her youthful charm, and invites her to stay. > Menaka accepts, and they live together for a long period, enjoying each > other’s company. Eventually, Menaka gives birth to a daughter, Shakuntala. > > When the child is born*, Menaka takes her to the banks of the river > Malini, in the Himalayas, and leaves her there before returning to heaven*. > The infant is surrounded by vultures, who protect her from harm. She is > later discovered by the sage Kanva, who raises her as his own. > > > > *I WILL CONTINUE IN NEXT POSTING* > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1627019651.2277758.1772434909811%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1627019651.2277758.1772434909811%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopAYfcHDbvDODbJ7%3DwxQNC0d8f4XvSQZM2U2X8-tmr1zQ%40mail.gmail.com.
