This story is narrated by Rishi Lomasha to Yudhishthira, during the latter's pilgrimage (Mahabharata, Vana Parva, Tirtyayatra Parva)

Ashtavakra

The sage Uddalaka had a disciple named Kahoda of subdued passions, and entirely devoted to the service of his preceptor and who had continued his studies long. The Brahmana had served his tutor long, and his preceptor, recognising his service, gave him his own daughter, Sujata, in marriage, as well as a mastery over the Shastras. She became with child, radiant as fire. The embryo addressed his father while employed in reading, “O father! You have been reading the whole night, but of all that your reading does not seem to me correct. Even in my fetal state I have, by your favour, become versed in the Shastras and the Vedas with their several branches. I say that what proceeds from your mouth, is not correct.” Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, “Because you speak thus even while in the womb, therefore you shall be crooked in eight parts of the body.”

The child was accordingly born crooked, and the great sage was ever after known by the name of Ashtavakra. Now, he had an uncle named Shvetaketu who was the same age with himself. Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: “How shall I manage, O great sage! the tenth month of my pregnancy having come? You have no substance whereby I may extricate myself from the exigencies, after I have been delivered." Thus addressed by his wife, Kahoda went unto king Janaka for riches. He was there defeated in a controversy by Vandin, well versed in the science of arguments, and in consequence was immersed into water. Hearing that his son-in-law had been defeated in a controversy by Vandin and caused to be drowned by him, Uddalaka spoke unto his daughter Sujata, saying, “You shall keep it a secret from Ashtavakra.”

She accordingly kept her counsel, so that Ashtavakra, when born, had heard nothing about the matter. He regarded Uddalaka as his father and Shvetaketu as his brother. When Ashtavakra was in his twelfth year, Shvetaketu one day saw the former seated on his father's lap. Thereat he pulled him by the hand, and on Ashtavakra's beginning to cry, he told him, “It is not the lap of your father.” This cruel communication went direct into Ashtavakra's heart and it pained him sorely. He went home and asked his mother saying, “Where is my father?” Thereupon Sujata who was greatly afflicted by his question, and apprehending a curse told him all that had happened. Having heard all, the Brahmana at night said unto his uncle Shvetaketu, “Let us go unto the sacrifice of king Janaka, wherein many wonderful things are to be seen. There we shall listen to the controversy between the Brahmanas and shall partake of excellent food. Our knowledge also will increase. The recitation of the sacred Vedas is sweet to hear and is fraught with blessings.” Then they both, uncle and nephew, went unto the splendid sacrifice of king Janaka. On being driven from the entrance, Ashtavakra met the king and addressed him in the following words.

Ashtavakra said, “When no Brahmana is met with on the way, the way belongs to the blind, the deaf, the women, carriers of burden, and the king, respectively. But when a Brahmana is met with on the way, it belongs to him alone.”

Thereupon the king said, “I give the privilege to enter. Do you, therefore, go in by whatever way you like. No fire ever so small is to be slighted. Even Indra himself bows unto the Brahmanas.”

At this Ashtavakra said, “We have come to witness your sacrificial ceremony and our curiosity is very great. We have come here as guests. We want the permission of your order to enter. We have come, desirous of seeing the sacrifice, and to meet king Janaka and speak to him. But your warder obstructs us and for this our anger burns us like fever.”

The warder said, “We carry out the orders of Vandin. Listen to what I have to say. Lads are not permitted to enter here and it is only the learned old Brahmanas that are allowed to enter.”

Ashtavakra said. “If this be the condition that the door is open to those only that are old, then we have a right to enter. We are old and we have observed sacred vows and are in possession of energy proceeding from the Vedic lore. We have served our superiors and subdued our passions and have also won proficiency in knowledge. It is said that even boys are not to be slighted, for a fire, small though it be, burns on being touched.”

The warder replied, “O young Brahmana! I consider you a boy, and therefore recite, if you know, the verse demonstrating the existence of the Supreme Being, and adored by the divine sages, and which, although composed of one letter, is yet multifarious. Make no vain boast. Learned men are really very rare.”

Ashtavakra said, “True growth cannot be inferred from the mere development of the body, as the growth of the knots of the Salmali tree cannot signify its age. That tree is called full-grown which although slender and short, bears fruits. But that which does not bear fruits, is not considered as grown.”

The warder said, “Boys receive instruction from the old and they also in time grow old. Knowledge certainly is not attainable in a short time. Wherefore then being a child, do you talk like an old man?”

Then Ashtavakra said, “One is not old because his head is gray. But the gods regard him as old who, although a child in years, is yet possessed of knowledge. The sages have not laid down that a man's merit consists in years, or gray hair, or wealth, or friends. To us he is great who is versed in the Vedas. I have come here desirous of seeing Vandin in the court. Go and inform king Janaka, who has a garland of lotuses on his neck, that I am here. You shall to-day see me enter into a dispute with the learned men, and defeat Vandin in a controversy. When others have been silenced, the Brahmanas of matured learning and the king also with his principal priests, bear witness to the superior or the inferior quality of my attainments.”

The warder said, “How can you, who are but in your tenth year, hope to enter into this sacrifice, into which learned and educated men only are admitted? I shall, however, try some means for your admittance. Do you also try yourself.”

Ashtavakra then addressing the king said, “O king! You are the paramount sovereign and all power reposes in you. In times of old, king Yayati was the celebrator of sacrifices. In the present age, you it is that are performer thereof. We have heard that the learned Vandin, after defeating in controversy men expert in discussion, causes them to be drowned by faithful servants employed by you. Hearing this, I have come before these Brahmanas, to expound the doctrine of the unity of the Supreme Being. Where is now Vandin? Tell me so that I may approach him, and destroy him, even as the sun destroys the stars.”

Thereupon the king said, “You hope, O Brahmana! to defeat Vandin, not knowing his power of speech. Can those who are familiar with his power, speak as you do? He has been sounded by Brahmanas versed in the Vedas. You hope to defeat Vandin, only because you know not his powers. Many a Brahmana has waned before him, even as the stars before the sun. Desirous of defeating him, people proud of their learning, have lost their glory on appearing before him, and have retired from his presence, without even venturing to speak with the members of the assembly.”

Ashtavakra said, “Vandin has never entered into disputation with a man like myself, and it is for this only that he looks upon himself as a lion, and goes about roaring like one. But to-day meeting me he will lie down dead, even like a cart on the highway, of which the wheels have been deranged.”

The king said, “He alone is a truly learned man who understands the significance of the thing that has thirty divisions, twelve parts, twentyfour joints, and three hundred and sixty spokes.”

Ashtavakra said, “May that ever-moving wheel that has twentyfour joints, six naves, twelve peripheries, and sixty spokes protect you!”

The king said, “Who amongst the gods bears those two which go together like two mares, and sweep like a hawk, and to what also do they give birth?”

Ashtavakra said, “May God, O king! forfend the presence of these two in your house; aye, even in the house of yours enemies. He who appears, having for his charioteer the wind, begets them, and they also produce him.”

Thereupon the king said, “What is that does not close its eyes even while sleeping; what is it that does not move, even when born; what is it that has no heart; and what does increase even in its own speed?”

Ashtavakra said, “It is a fish that does not close its eye-lids while sleeping; and it is an a egg that does not move when produced; it is stone that has no heart; and it is a river that increase in its own speed.”

The king said, “It seems that you are no human being. I consider you not a boy, but a matured man; there is no other man who can compare with you in the are of speech. I therefore give you admittance. There is Vandin.”

Ashtavakra said, “O king! In this assembly of monarchs of unrivalled power who have met together, I am unable to find out Vandin, chief of the controversialists. But I am searching for him, even as one does for a swan on a vast expanse of water. O Vandin! You regard yourself as the foremost of controversialists. When though will engage with me in staking, you will not be able to flow like the current of a river. I am like a full-flaming fire. Be silent before me! Do not awaken a sleeping tiger. Know that you shall not escape unstung, after trampling on the head of a venomous snake, licking the corners of its mouth with its tongue, and who has been hurt by your foot. That weak man who, in pride of strength, attempts to strike a blow at a mountain, only gets his hands and nails hurt, but no wound is left on the mountain itself. As the other mountains are inferior to the Mainaka, and as calves are inferior to the ox, so are all other kings of the earth inferior to the lord of Mithila. As Indra is the foremost of celestials, and as the Ganga is the best of rivers, so you alone are, O king! the greatest of monarchs. Cause Vandin to be brought to my presence.”

Saying this, wroth with Vandin, Ashtavakra thus thundered in the assembly, and addressed him in these words: “Do you answer my questions, and I shall answer yours.”

Thereat Vandin said, “One only fire blazes forth in various shapes; one only sun illumineth this whole world; one only hero, Indra, the lord of celestials, destroys enemies; and one only Yama is the sole lord of the Pitris.”

Ashtavakra said, “The two friends, Indra and Agni, ever move together; the two celestial sages are Narada and Parvata; twins are the Ashvinikumaras; two is the number of the wheels of a car; and it is as a couple that husband and wife live together, as ordained by the deity.”

Vandin said, “Three kinds of born beings are produced by acts; the three Vedas together perform the sacrifice, Vajapeya; at three different times, the Adhvaryus commence sacrificial rites; three is the number of words: and three also are the divine lights.”

Ashtavakra said, “Four are the Ashramas of the Brahmanas; the four orders perform sacrifices; four are the cardinal points; four is the number of letters; and four also, as is ever known, are the legs of a cow.”

Vandin said, “Five is the number of fires; five are the feet of the metre called Punki; five are the sacrifices; five locks, it is said in the Vedas, are on the heads of the Apsaras; and five sacred rivers are known in the world.”

Ashtavakra said. “Six cows, it is asserted by some, and paid as a gratuity on the occasion of establishing the sacred fire; six are the seasons belonging to the wheel of time; six is the number of the senses; six stars constitute the constellation Krittika; and six, it is found in all the Vedas, is the number of the Sadyaska sacrifice.”

Vandin said, “Seven is the number of the domesticated animals; seven are the wild animals; seven metres are used in completing a sacrifice; seven are the Rishis, seven forms of paying homage are extant in the world; and seven, it is known, are the strings of the Vina.”

Ashtavakra said, “Eight are the bags containing a hundred fold; eight is the number of the legs of the Sarabha, which preys upon lions; eight Vasus, as we hear, are amongst the celestials; and eight are the angles of Yupa, in all sacrificial rites.”

Vandin said, “Nine is the number of the Mantras used in kindling the fire in sacrifices to the Pitris; nine are the appointed functions in the processes of creation; nine letters compose the foot of the metre, Brihati; and nine also is ever the number of the figures in calculation.”

Ashtavakra said, “Ten is said to be the number of cardinal points, entering into the cognition of men in this world; ten times hundred make up a thousand; ten is the number of months, during which women bear; and ten are the teachers of true knowledge, and ten, the haters thereof, and ten again are those capable of learning it.”

Vandin said, “Eleven are the objects enjoyable by beings; eleven is the number of the Yupas; eleven are the changes of the natural state pertaining to those having life; and eleven are the Rudras among the gods in heaven.”

Ashtavakra said, “Twelve months compose the year; twelve letters go to the composition of a foot of the metre called Jagati; twelve are the minor sacrifices; and twelve, according to the learned, is the number of the Adityas.”

Vandin said, “The thirteenth lunar day is considered the most auspicious; thirteen islands exist on earth.”

Having proceeded thus far, Vandin stopped. Thereupon Ashtavakra supplied the latter half of the shloka. Ashtavakra said, “Thirteen sacrifices are presided over by Keshi; and thirteen are devoured by Atichhandas of the Veda.

And seeing Ashtavakra speaking and the Suta's son silent, and pensive, and with head downcast, the assembly broke into a long uproar. When the tumult thus arose in the splendid sacrifice performed by king Janaka, the Brahmanas well pleased, and with joined hands, approached Ashtavakra, and began to pay him homage.

Thereupon Ashtavakra said, “Before this, this man, defeating the Brahmanas in controversy, used to cast them into water. Let Vandin today meet with the same fate. Seize him and drown him in water.”

Vandin said. “O Janaka! I am the son of king Varuna. Simultaneously with your sacrifice, there also has commenced a sacrifice extending over twelve years. It is for this that I have despatched the principal Brahmanas there. They have gone to witness Varuna's sacrifice. There they are returning. I pay homage to the worshipful Ashtavakra, by whose grace to-day I shall join him who has begot me.”

Ashtavakra said, “Defeating the Brahmanas either by words or subtlety. Vandin had cast them into the waters of the sea. That Vedic truth which he had suppressed by false arguments, have I to-day rescued by dint of my intellect. Now let candid men judge. As Agni, who knows the character of both the good and the bad, leaves unscorched by his heat the bodies of those whose designs are honest, and is thus partial to them, so good men judge the assertions of boys, although lacking the power of speech, and are favourably disposed towards them. O Janaka! You hear my words as if you have been stupefied in consequence of having eaten the fruit of the Sleshmataki tree. Or flattery has robbed you of your sense, and for this it is that although pierced by my words as an elephant, you hear them not.”

Janaka said, “Listening to your words, I take them to be excellent and superhuman. Your form also stands manifest as superhuman. As you have to-day defeated Vandin in discussion, I place even him at your disposal.”

Ashtavakra said, “O king! Vandin remaining alive, will not serve any purpose of mine. If his father be really Varuna, let him be drowned in the sea.”

Vandin said, “I am King Varuna's son. I have no fear in being drowned. At this moment. Ashtavakra shall see his long-lost sire, Kahoda.”

Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, “It is for this, O Janaka! that men pray for sons, by performing meritorious acts. That in which I had failed has been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning.”

Vandin said, “It is with your sharpened axe, O monarch! that even Yama severes the heads of foes. May prosperity attend you! In this sacrifice of king Janaka, the principal hymns relating to the Uktha rites are being chanted, and the Soma juice also is being adequately quaffed. The gods themselves, in person, and with cheerful hearts, are accepting their sacred shares.”

When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka's permission, entered into the waters of the sea. Then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. Having thus defeated the Suta's son, Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, “O son! You speedily enter into this river, Samanga.” Accordingly, he entered into the water. As he plunged beneath the water, all his crooked limbs were immediately made straight. From that day that river came to be called Samanga and she became invested with the virtues of purifying sins. He that shall bathe in her, will be freed from his sins.