Gautama

Lineage and Renown of Gautama Maharṣi

Gautama Maharṣi was counted among the mind-born sons of Brahmā (Brahmā-manasaputra) and ranked foremost among the Saptarṣi. He composed the celebrated Gautama Dharma-sūtras. The Śatapatha Brāhmaṇa describes him as the mind-born son of Brahmā, extolling Brahmādeva’s greatness by recounting how in heaven even the apsarās and countless beauties hailed him. After the samudra-manthana, when Viṣṇu assumed the form of Mohinī to distribute amṛta, the devas and ākṛsas derided Brahmā’s creations, saying, “We believed the apsarās to be most resplendent, yet this one surpasses them all. Brahmā knows nothing of true beauty.”

Creation of Ahalyā

Enraged at this slight, Brahmā engaged in deep tapas, resolving, “If I cannot create unparalleled beauty, how am I Brahmā? How shall I preserve my honor?” From his ascetic potency he fashioned Ahalyā. In mantra-śāstra ahal signifies crookedness, like the curving vine known as nāgalī; thus Ahalyā means “she who is free of crookedness,” possessing the ideal form of beauty unseen before.

Cursing the Insulting Brāhmaṇaḥs

When certain brāhmaṇaḥs mocked her beauty and defamed Gautama, he lifted the sacred waters of the Gaṅgā as a weapon and cursed them: “Let all you pāṣaṇḍins perish, become fools devoid of all merit and faithlessness.” Terrified, they sought his forgiveness and refuge, and he blessed them, promising that in the age of Kṛṣṇa’s avatāra they would regain jñāna and be freed from his curse.

The Curse on Bathing in the Gaṅgā

Fearing that the cursed brāhmaṇaḥs might bathe again in the Gaṅgā to cleanse their sins, they fled instead to the Godāvarī, believing its waters to confer absolution. The river Godāvarī, thinking, “If they bathe here, I must grant them the boon and so remove Gautama’s indestructible curse,” vanished from sight. Gautama then prayed to the river.

Restoration and Renaming of the River

The river replied, “O venerable sage, these brāhmaṇaḥs who slandered you sought to bathe in me for salvation. I could not bear their guilt, so I withdrew.” Gautama told them, “Go and endure my curse; perform tapas until Kṛṣṇa’s avatāra. Even in these sacred waters you shall not find relief.” Thus banished, their wisdom clouded, they bathed like beasts in the Godāvarī’s course, ignorant of its sanctity. Because he rescued the celestial cow from drowning, the river was named Godāvarī; because Gautama brought her back, she also bears the name Gauthamī.

Gautama’s Family

Birth of Śatānanda and His Renunciation

By Gautama’s grace, Ahalyā gave birth to a son named Śatānanda. When the boy reached eight or nine years of age, he obeyed his father’s command and departed to undertake tapas. In that era, an ārya born into this world saw tapas, direct vision of Īśvara, and mokṣa as the sole path to transcend human existence. Conquest of kingdoms—even by valiant sons—yielded no true gain. Only austerity, divine darśana, and liberation embodied the supreme dharma for the noble. Accordingly, Śatānanda’s life exemplified the renunciation and single‐minded devotion characteristic of ancient Aryāvarta.

The Name Śaradbhaṇḍa and Gautama’s Lineage

In both the Purāṇas and the Aśvamedha‐parvan of the Mahābhārata, Śatānanda is also called Śaradbhaṇḍa. In his descendants’ line was born Kṛpāchārya, whose sister was Kṛṣī. Thus Gautama’s family continued through these eminent sages and their service to dharma.

Birth of Añjanā and Motherhood of Añjaneya

On another occasion, Gautama bestowed a second daughter upon Ahalyā, named Añjanā. She became the mother of Añjaneya. Contrary to later tales of her being stolen by Indra, the Purāṇas affirm that Añjanā too was a direct gift of Gautama, endowed with ideal qualities and destined to bear the hero Hanumān.

Marriage of the Third Daughter to Uddānka

Gautama’s third daughter was wedded to the great sage Uddānka. This union further extended the Maharṣi’s influence, for Uddānka became renowned for his impeccable guru‐bhakti and ascetic achievements.

Uddānka’s Guru‐Bhakti and the Test of Lord Kṛṣṇa

From childhood Uddānka exhibited simple innocence, yet his devotion to his guru blossomed into supreme tapas and spiritual power. He remained in his guru’s service throughout his youth, postponing marriage until old age. After the Mahābhārata war, some Kaurava survivors approached Uddānka in anguish:

“O Mahātma, look upon the havoc of the great war! Lord Kṛṣṇa, the partisan of the Pāṇḍavas, has annihilated all the Kauravas by guile and force. Yet many still worship him as Devadeva, offering him pūjā and prostration. How can we bear such injustice?”

Hearing their lament, Uddānka resolved to punish Kṛṣṇa. He entered a fierce tapas, intending to curse him.

When the appointed moment arrived, Lord Kṛṣṇa visited Uddānka’s āśrama: “O venerable sage, I have come for your darśana and to receive your blessings.” Uddānka averted his face in silent wrath. Kṛṣṇa spoke:

“I have heard the grievous charges against me. It is my duty to discern right from wrong before meting out retribution. One must not judge by hearsay, nor punish on mere report. I have come so you may examine the truth yourself. Whatever your verdict, I accept fully—hold me accountable.”

Thus disarmed by Kṛṣṇa’s words, Uddānka rose from his meditation, bowed, and confessed:

“I acted in ignorance, impelled by others’ accusations. I vowed curses and even prepared to use mantric power against you. Forgive my folly, O Lord!”

Uddānka’s Curse on the Yādava Lineage

Though Kṛṣṇa sought only benediction, Uddānka feared transgressing the sage’s will and insisted:

“O Lord, you transcend time, and all actions emerge from your will. Yet since you bid it, hear my curse: in the near future, your entire Yādava lineage shall perish.”

This pronouncement, together with Gandhārī’s earlier malediction, came to pass in the end of Dvāpara‐yuga. Though Kṛṣṇa had orchestrated the great eighteen‐day Mahā‐yajña of Kurukṣetra—selecting Arjuna as sūtradhāra and employing countless r̥tviks—the culmination was sorrowful rather than auspicious. The Pāṇḍavas ruled only until the birth of a single heir, after which they renounced the world. The land saw neither perpetual prosperity nor universal righteousness. Thus, through Uddānka’s curse, the seeds of Kali‐doṣa unfurled even in Dvāpara‐yuga, ushering the play of adharma into the final age and fulfilling the sage’s fearful vow.

Indra’s Attempted Seduction and Ahalyā’s Innocence

Though spared by Lord Rāma’s touch, Ahalyā remained the object of Indra’s lingering desire. One night, at the second watch, Indra donned Gautama’s guise and entered the sage’s āśrama. Believing her husband returned for his pre-dawn bath, Ahalyā welcomed him. At that moment Gautama himself emerged, saw Indra in his own form, and confronted Ahalyā. Fearful, she trembled, and a heavenly voice proclaimed her innocent: by mind, speech, and deed she was blameless and upheld her pātivratya.

Gautama’s Curse on Ahalyā and Indra

Gautama spoke: “Though unwitting and innocent, fault remains fault. You should have recognized the touch of your husband. Your body cannot endure this stain nor your soul this pain. To purge the guilt and purify your heart, you shall become as stone, immovable and free of sorrow. Abide here in silent penance, wholly inward, and thereby turn this trial into tapas. Only thus shall peace return.”

He continued: “I release this āśrama to all life—trees and stones alone shall remain, for no creature dares profane this ground. You shall dwell here as living rock, inwardly awake in devotion to the future Rāma-avatāra, your mind as in dreamlike leela, devoid of body and thought.”

Thus Ahalyā, though innocent, endured this curse as a sacred opportunity for purification.

Gautama’s Curse on Indra

Indra too suffered Gautama’s wrath. “For your unworthy conduct, your Indra-royalty you shall lose. You shall taste poverty, and by your own vile deed your body shall turn ignoble.” Overcome, Indra fell at Gautama’s feet and wept. The sage relented somewhat: “This too shall be unseen by others and leave no public shame. Only until your penance ends shall you wander the earth; thereafter you shall reclaim Svarga.”

This account appears likewise in the Rāmāyaṇa and the Padma Purāṇa.

Liberation of Ahalyā by Lord Rāma

Thereafter Gautama withdrew to the Himavanta mountains for tapas. In Rāma’s time, Sri Rāmacandra visited the glade, restored Ahalyā by his sacred touch, and she regained her former form. Gautama then returned, embraced her, and led her home.

Gautama’s Sojourn with King Brahmadatta

On a journey through the realm, Gautama arrived at the court of King Brahmadatta, who welcomed the sage with arghya and pādyārghya: “O Mahātma, be my guest for a few days.” Gautama accepted kindly. Yet by the tenth day the king’s hospitality lagged, as mortal hosts often tire of guests. When a morsel of meat appeared in Gautama’s meal, he cursed the king: “To bear this offence, you shall live a kākāyaṇa (vulture) birth, enduring this sin until Sri Rāma spares you.”

Fearing the curse, Brahmadatta pleaded: “Let it pass, O Sage! I would have you remain until the Rāma-avatāra, in whose darśana my guilt shall vanish.” Gautama, moved, granted remission.

Brahmadatta’s Transformation and Liberation

In the Rāmāyaṇa era Brahmadatta was indeed born as a vulture and engaged another vulture in combat atop a tree. Hearing of their endless strife, the exiled Rāma in forest exile approached them. Both birds, recognizing his divinity, bowed and implored resolution. Rāma touched Brahmadatta, whereupon the curse lifted and he regained his human form and kingdom.

This tale underscores Gautama’s unerring power of curse and forgiveness, as interpreted by the Purāṇas and epic tradition.

Long Life and Departure to Tapoloka

Gautama Maharṣi lived for many ages, continuing his teachings among humanity even after attaining jīvanmukti. Ultimately, having fulfilled his purpose of guiding souls in dharma, he ascended to Tapoloka, the realm of pure austerity.

Gautama Mahārṣis’ Teachings and Works

Throughout their earthly sojourn, the great ṛṣis remained among people to expound what ought to be done (kiṁ anuṣṭheyam), what ought not to be done, what is dharma and what is adharma. Even after completing their own tapas and achieving liberation, they dwelt among mortals, imparting sacred wisdom and guiding the world in righteousness.

The Gautama-smṛti and Dharma-Sūtras

Gautama’s laws survive in the form of the Gautama-smṛti, also called Gautama Dharma-sūtra, which lays down duties and rites for all ages. His tradition of nyāya (logic and justice) forms the foundation of classical tarka-śāstra. The nyāya-darśana he established remains unchanged: its principles apply across the three times—past, present, and future—and throughout every yuga, destroying ignorance and conferring merit to ensure the highest good and the path to mokṣa.

Gautama’s Nyāya-Śāstra

Gautama’s nyāya-śāstra, codified in five chapters, inaugurated the science of logical proof in the world. His rigorous standards of pramāṇa—valid means of knowledge—and his enduring system of tarka remain the unbroken root of logical inquiry, influencing generations of scholars from antiquity to the present day.