Episode 9

Story of Yayati (a Khatriya)and his two wives-

Devayani (a Bramhin) and Sarmishta[i]

(This is a story where the issues of love and jealousy, effects of indulgence in uncontrollable sensual pleasures, social conditions of Hindu society, the flexibility of marriages among varnas and the equations between the king and his Guru etc are discussed. We also can see the origin of different tribes who are ultimately cousins and closely related. The setting is as early as five thousand years back but the issues are still relevant and vibrant in the twenty first century)

Devayani was the daughter of Sukracharya, the family guru of daityas (also called Asuras or Demons). At that time, the king of demons was Vrushaparva and he had a daughter by name Sarmishta.  Devayani and Sarmishta were friends and on one day they went out for a forest accompanied by a huge number of servant maids and care takers. After roaming for a while they entered into a pond of water and were swimming with joy. It so happened that a gush wind from the bushes galvanized the area where the ladies had dropped their robes and all the robes got mixed up.

Sarmishta came out of the pond first and in a state of hurry wore the robes of Devayani. Suddenly Devayani got wild and started cursing Sarmishta for her act of negligence. Sarmishta, being the daughter of the king, did not take it lightly. ‘You are the daughter of one who stands arms-fold before my father and how dare you curse me?’, she yelled and she pushed Devayani into an unused dry well; and thinking that she must have dead, she proceeded with her entourage towards the city.

It was almost becoming night and one king by name Yayati was roaming in the forest searching for water. He heard the cries of Devayani and approached the unused well and found Devayani crying from the bottom of the well. Devayani revealed her identity as the daughter of Sukracharya and upon her request, he pulled her out from the well. Devayani was unable to bear the insult and wanted to take revenge against Sarmishta. She sent a word through a maid to her father that she would not enter the city of Vrushaparva anymore.

Sukracharya hurriedly came to the spot to see the plight of his daughter. He heard everything. A true Bramhin (guna or qualities define a Bramhin and not mere birth) cannot afford to get excited by the temporary difficulties. He tried to console his daughter, ‘My Dear daughter! Listen. In this world every one of us gets happiness or unhappiness by virtue of our karma (deeds). One has to endure the happenings with equanimity and that is the only way to get rid of past mistakes’[ii]  

But Devayani was not relenting. ‘She has blamed that you stand before the king arms-fold. Is it true? If it is true, I will go to her and beg pardon from her’. Sukracharya told, ‘it is not certainly true. By the blessings of Bramha I have lot of power and wealth and all daityas seek my help for all matters. You need not take to your head what Sarmishta told to you out of ignorance. Please come and let us go to the city’. Still Devayani did not agree.

There is no way to please his daughter. Sukracharya went to Vrushaparva and narrated all the events and told that he would leave all the daitysas and go away to some other place. The demons had been safe due to the blessings of Sukracharya all these days and Vrushaparva was quite worried. He rushed towards Devayani and sought her pardon. He was prepared to do whatever was the order of Devayani. Devayani wanted that Sarmishta should become her slave. In the interest of all demons, Sarmishta also agreed for the condition and she became the slave of Devayani.

Years rolled by and one day both Sarmishta and Devayani set out for forest. They happened to meet Yayati. ‘A few years back, you took my right hand (Pani Grahana) and restored me from the well. So by the destiny of the almighty you alone can be my husband. Please take me as your wife’, Devayani requested.

“But you are the daughter of a Bramhin (Sukracharya) and I am a Kshatriya. How can it be possible?’ queried Yayati. ‘Hi, Maharaj, for long the both Varnas- Bramhins and Khatriyas are getting united. So you can marry me’[iii] pleaded Devayani. Sukracharya also agreed and blessed the marriage. Before marriage he put a condition to Yayati that he should not develop any affair with Sarmishta (now a slave to Devayani).

Somehow Yayati could not keep up his promise and the irresistible beauty of Sarmishta enticed him to her. He married her also and got children with her. Devayani got very angry and complained to her father. Yayati tried to convince all but he could not morally defend his case as he violated the promise given to Sukracharya. Sukracharya cursed him that he would become premature old. Yayati became old but his desires had not come down. He begged to show some lenience and upon his request Sukracharya remitted the sentence and he allowed Yayati to exchange his old age with the youth of any of his sons.

Yayathi had two sons- Yadu and Thurvasu from Devayani; and three sons- Druhyu, Anu and Pooru from Sarmishta. No son except Pooru was willing to sacrifice the youth for the sake of the father. Yayathi enjoyed the pleasures of worldly life for thousand years. His desires were not still come down. Yet he got back his old age and gave the youth back to Pooru.

He famously told, ‘As long as you are enjoying sensual pleasures, they keep on increasing. Just as the flakes of fire flame up on consuming each fire wood, the desires keep on growing on enjoying them again and again’[iv]

‘Whatever the wealth- gold, grains, and girls that is there in this world is not sufficient for a single person. They don’t satiate his desires. So one should abandon or drop out the desires from the mind’[v]

He gave the kingdom to Pooru and went for forests for penance. Pooru became the progenitor of Puru clan (later on the famous Kuru clan of Kauravas); Yadu for Yadavas (Sri Krishna was born in this clan); Thurvasa became the progenitor for Yavanas (Alexander is said to belong to this clan) and Anu was the progenitor of Mlechhas (said to be the current tribes of Assam).

Points to Ponder

1.    What is equation of Guru (spiritual Master) with the king (Temporal Master) in Hindu system of Political Thought?

2.   What factors drive a person to pick up cudgels with a fellow human being? Do you feel that ego and jealousy are triggers for the breaking up of human relations?

3.   Can we satisfy the senses by indulging in sensual pleasures? What is responsible for the unhappiness of a human being?

4.   Do you feel that the society was flexible in the matters of marriage in ancient India?

5.   The tribes in India are broadly from common progenitor. Can this awareness help in reducing tensions among tribes and States of modern India?

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[i] This story is drawn from Adi Parva of Maha Bharata written by sage Vyasa.

[ii] आत्मदोषैर्नियच्छन्ति सर्वे दुःख सुखे जनाः

मन्ये दुश्चरितं त तेsस्ति यस्येयं निष्कृतिः कृता (Adi Parva 78.30)

[iii] संसृष्टं ब्रह्मणा क्षत्रं क्षत्रेण ब्रह्म संहितम् (Adi Parva 81.19)

[iv] न जातु कामः कामानुपभोगेन शाम्यति ।

हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते ॥ (Adi Parva 85.12)

[v] यत् पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः 

एकस्यापि न पर्याप्तं तस्मात्तृष्णाम् परित्यजेत् (Adi Parva 85.13)

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Episode 8

Adherance to Bramhachaya and importance of Purohit –

Engaging conversation of Arjuna with Angaraparna[i]

Hi! Readers, this is a story that defines the meaning of Purohit and Bramhacharya. What are the true meanings of these terms? How are they misunderstood? This story, taken from Adi Parvva of Maha Bharata, is gripping and should be read for each and everybody.

Every one of us knows that the Kauravas tried to exterminate the five Pandava brothers by putting fire to the Lak house. Pandavas escaped and after a few expeditions like their encounter with the demon, Bakasura, they proceeded towards Panchala desa (Ganges-Yamuna Doab). The night was about to set and Arjuna was leading in the front with a raised flame in his hand. There was a Gandharva by name Angaraparna enjoying with a bevy of beauties in the celestial waters of the Ganges. He heard the sound of Pandavas and was highly disturbed.

“Ordinary human beings are not supposed to disturb the peace of Asuras (demons) and Gandharvas just before the sunset as the time belonged to Yakshas, Gandharvas and Rakshasas. The dawn to dusk is the period assigned to human beings”. So Angaraparna shouted aloud and asked Pandavas to stay away from the Ganges and he would not spare anyone even if it were to be a god or an invincible human being.

Arjuna got angry and did not agree with arguments of Angaraparna. “There is no time constraint to reach the celestial waters of the Ganges or the mountain peaks of Himalayas. It can be night or it can be day. One can reach the Ganges either before food or after food[ii]. Again we are warriors and we can annihilate you by virtue of our valor and strength. As per sanatana dharma, no one can prevent anyone from touching the celestial waters which assures the abode of heaven”, Arjuna averred.

A ferocious war took place and Arjuna could easily defeat the Gandharva with powerful Agneyastra (an arrow that emits fire).Angaraparna lost his sheen and even when defeated, he praised the valor of Arjuna and sought his friendship. He offered to present Arjuna a wonderful knowledge (chakshusi vidya) by virtue of which one can see any object in any form in all the worlds. But Arjuna refused the offer and said, “You are offering a gift either without love or out of fear to save your life. So I do not like to accept it”.

But Angaraparna insisted and suggested that he can take Agneyastra in return for the Chakshusi vidya and again extended his hand of friendship. Arjuna agreed and out of curiosity asked, “We are well versed in all Sastras. We are capable of defeating enemies. Then why do Gandharvas try to fight with us when we are walking in the night?”

“Hi, Arjuna! Listen. I attacked you since you are not carrying the three fold fires (tretagni)[iii] and you have no Purohit to lead you from the front[iv] So I thought I would defeat you with ease. I attacked even though I knew the valor of your father and your lineage which is that of Kurus. I will tell you one more reason. No man on earth will like to be challenged by any other man in the presence of ladies[v]. I was with ladies and I cannot think of being challenged by you. In nights our (gandharvas) strength increases multifold and even then you had defeated me”.

Arjuna was listening the words of Angaraparna. Angaraparna continued, “Now I can tell the reason as to why you could able to defeat me in the battle. You are in Bramhacharya[vi] and that gave you the strength. Any Kshatriya indulging in worldly and sensuous pleasures cannot defeat a Gandharna in nights. Your energy lies in your dharma and in your steadfast adherence to dharma of Dina Carya (Daily activities of a dharmic human being)”.

Angaraparna continued, “I will tell you one more important thing. Even if a king indulges in sensuous pleasures he can defeat the demons if he engages a Purohit for advice. So a king desirous of victory in wars should have a Purohit[vii].

A purohit should be dexterous in Vedas, cultured and of impeccable character, adherents of truth, embodiment of dharma and above all they should have conquered their sensuous pleasures[viii]. For attaining the unattainable and for preserving the existing things, a king should have a purohit in the front. Without the help of Purohit, no king can attain name and fame in this earthly world”.

Arjuna agreed with the view point of Angaraparna and they became good friends from then onwards. After bidding farewell to Angaraparna, Pandavas approached Dhaumya, an embodiment of truth and equanimity and requested him to be their Purohit. He agreed to lead Pandavas and they felt immense strength and psychological satisfaction for achieving their further endeavors.

Points to Ponder

1. Do you think that the spiritual strength represented by Bramhacharya has greater potency than the physical strength?
2. What is the importance of ‘Spiritual Master’ (Purohit) in our lives?
3. What should be the qualities of a ‘Spiritual Master’? How do you identify a real ‘Spiritual Master’?
4. How presence of woman make a man pride and egoistic? What psychological insights Maha Bharata is offering and how true are they even today?

In this story a fight took place between two warriors and a discussion took place to justify their ideologies before fighting. What dharmic virtues can we imbibe in today’s wars and animosities in the houses and workplaces?

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Footnotes

[i] This story is taken from Adi Parva of Maha Bharata written by sage Ved Vyasa.

[ii] भुक्तो वाप्यथवाऽभुक्त: रात्रावहनि खेचर 

न काल नियमोह्यस्ति गंगां प्राप्य सरिद्वराम् - Adi Parva 169.17

bhukto vāpyathavā'bhukta: rātrāvahani khecara

na kāla niyamohyasti gaṃgāṃ prāpya saridvarām

[iii] Tretāgni (त्रेताग्नि)- As per vedic tradition the people belonging to the three varnas were supposed to possess three fires. According to Manusmriti, the three fires are Garhapatya, Dakshinagni and Ahavaniya and they are compared with father, mother and teacher respectively.

पिता वै गार्हपत्योग्निर्माताग्निर्दक्षिणा स्मृता |

गुरुराहवनीयस्तु साग्निस्त्रेता गरीयसी – 231

pitā vai gārhapatyognirmātāgnirdakṣiṇā smṛtā |

gururāhavanīyastu sāgnistretā garīyasī

The father represents the Garhapatya fire, the mother the Dakshinagni, and the teacher the Ahavaniya fire; this triad of fires is most venerable.

In Hindu tradition one should carry the three fires always. In some other place in Maha Bharata, we find Pandavas handing over the agnis to their Purohit Dhaumya before going incognito for one year in Virata’s kingdom. The tradition is slowly dying even in traditional families and majority of Gen X, Gen Y and Gen Z children have not even heard of them.

त्रिष्वप्रमाद्यन्नेतेषु त्रील्लोलोकान् विजयेद्गृही 

दीप्यमानः स्ववपुषाः देववद्दिवि मोदते -232

triṣvapramādyanneteṣu trīllolokān vijayedgṛhī

dīpyamānaḥ svavapuṣāḥ devavaddivi modate

He who does not neglect those three agnis (fires), (even after he has become a householder), will conquer the three worlds and, radiant in body like a god and he will enjoy the bliss in heaven.

[iv] अनग्नयोऽ नाहुतय: न च विप्र पुरस्कृता:

यूयं ततो दर्शाता: स्थ मया वै पाण्डु नंदना: (Adi Parva 169.60)

anagnayo' nāhutaya: na ca vipra puraskṛtā:

yūyaṃ tato darśātā: stha mayā vai pāṇḍu naṃdanā:

[v] स्त्री सकासे च कौरव्य न पुमान् क्षन्तुमर्हति 

दर्शनामात्मन: पश्यन् बाहुद्रविणमाश्रित:- Adi Parva 169.68  

strī sakāse ca kauravya na pumān kṣantumarhati

darśanāmātmana: paśyan bāhudraviṇamāśrita:

[vi] Bramhacharya is normally equated with celibacy or non indulgence in swex. But the meaning is something above from the common usage of the word by lay men. Bramhan denotes the Supreme being or Atma. One who dwells (charati) in Bramhan is Bramhachari. One who is in the path of Bramhan is said to be in Bramhacharya.

[vii] Purohit- Normally people equate Purohit with priest. But Purohit denotes something high. One meaning is: puras meaning "front", and hita, "placed". He leads the king from the front. He leads by virtue of his steadfastness to Truth and Dharma. For easy understanding, the current National Security Advisor, Ajit Doval is the Purohit for the Indian Government. By virtue of his spiritual aura, the enemies fear to attack the king. The second meaning is पुरे हितं करोतीति- पुरोहित: which means one who does hitam or good in the village is Purohita.

[viii] These are the qualities of a person to claim as Purohit (Adi Parva169.75)

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Episode 7

The birth of Five Pandavas- Two Mothers and Five Fathers[i]

The Dharma that underscores in the Narrative

Hi Readers! Here is the story of the birth of Pandavas- two mothers with five celestial fathers. How was it socially accepted? What is the Dharma that underscores the narrative? Please read and reflect.

Dhritarashtra and Pandu Raja are the two sons of Vichitraveerya of the Kuru dynasty. The elder son, Dhritarashtra inherited the throne of Hastinapura (present day Delhi) as he was the eldest son. As he was blind by birth, Pandu Raja became the de facto ruler and expanded the frontiers of the country by virtue of his valor and bravery. He married Kunti, the paternal aunt of Krishna. With the blessings of Bhishma he also married Madri, the lady from Madra desa (present day Punjab). He was so valorous that everyone reposed lot of trust on him as a person who can build an empire for Kurus and retain the lineage of Kurus.

One day Pandu Maharaja went out with his wives to a forest for hunting. With incorrigible pride pricking his senses, he started aiming at all animals that come across his passage. The arrogance of Pandu Maharaj reached its pinnacle that he shot at two deer that were mating in pleasure. The deadly arrows have driven out the lives of the deer. The male deer, before breathing its last, surprisingly looked at Pandu Maharaj and told, ‘Maharaj, I and my wife are in fact Munis, and we took the form of deer for pleasure. Now you have taken out our lives. I agree that it is dharma for a king to kill the animals in a forest.  But, as a ruler of a great empire, you must know the constraints. No king is supposed to kill those that cannot run, those that are in sensuous pleasure, those that are suffering from disease, and those that are giving birth to their kids. You are born in a family of Bharata and how can you deviate the path of dharma?’ 

Pandu Maharaja was impatient to listen the sober words of the deer and arrogantly argued, ‘Kings may display patience with the enemies but not with animals. We don’t get any sin by killing animals due to the boon of sage Agastya’. Before he could finish, the Muni in the form of deer got angry for the king’s refusal to accept his mistake. Instantaneously he cursed the king that he would die whenever he indulges in sensual pleasure with his wives. ‘Your wife also dies along with you’, he roared. Then the deer collapsed to the ground.

The heights of arrogance have dipped to their nadir and Pandu Maharaj was depressed. He advised both his wives to leave for Hastinapura so that he can take up Vanaprasta[ii] and go to forests for penance. Then both his wives wept bitterly and begged his consent for their stay with him and doing services when he was in penance. At last he agreed and both wives were with him only. But the thought of lacking progeny was haunting him always. The tradition believes that those who don’t have children cannot redeem their debt to their forefathers (pitru rina[iii]). How can he have children? The curse of the deer is hanging like a Damocles’ sword over his head. One day he took Kunti into confidence and advised her to have children as per dharma[iv] since he cannot beget children with her. He explained the nuances of dharma and the twelve types of begetting children as per societal morals prevailing in the times.

Kunti was little perturbed. She pleaded as to how she can have children with someone other than her husband. Then she narrated a story of one king by name Vyushitasva. Vyushitasva died at an early age without progeny. His wife Bhadra wept and wept and ultimately hugged the dead body of his husband and refused to leave the place.  A celestial voice from the body blessed her four children. ‘Just as Bhadra had begotten the children by the dead body due to divine blessings, I also can have children from you if you invoke divine blessings while alive’, Kunti argued.

But divine blessings cannot happen for everybody. Having known this limitation, Pandu Maharaja told, ‘Have you not heard the story of the great sage, Svetaketu? One day an old Bramhin wanted to have his mother and held her hand in the presence of his father; and Swetaketu got very angry and restricted and restrained ladies from having an affair with other men. Svetaketu rejected the free sex for ladies and made it a sin”. Pandu Maharaja continued, “but a lady can have children from other man if she was requested by her own husband. Madayanthi, the wife of king Kalmashapada had a son, Ashmaka with sage Vasishta on the advice of her husband. My brothers Dhritarashtra and Vidura and I have born to Ved Vyasa in the same way. Having children with the consent of husband by other men is not far from dharma. One should preserve one’s lineage and for this purpose it is necessary to have children by other means by taking the husband into confidence. You please do as I request you to do and preserve our lineage on the planet’. Kunti could no more reject the idea of her husband. She had a gift (mantra) by sage Durvasa that any person of her choice she can choose for progeny. She asked Pandu Maharaja as to whom she has to choose. Pandu Maharaja advised her to invite Dharma Devata, Vayu (the wind god) and Indra (king of gods). Accordingly she had children Dharmaraja, Bhima and Arjuna from Dharma Devata, Vayu Deva and Devendra.

Upon the request of Pandu Maharaja, Kunti initiated the mantra of sage Durvasa to Madri also. As per the wishes of Pandu Maharaja, she had sons, Nakula and Sahadeva from the twin brothers of Asvin Devatas.

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[i]  This story is taken from Adi Parva of Maha Bharata by sage Ved Vyasa.

[ii] In Hindu tradition, there are four stages of life- Bramhacharya (the stage of student life in the hermitage of a teacher also called Guru), Grihasta ashrama (leading family life while supporting mendicants), Vanaprastha ashrama (retiring into forest avoiding sensual pleasures. This is a transition stage from Grihasta to Sanyasa; and the last stage is Samnyasa (stage of detachment from worldly pleasures in pursuit of Liberation).

[iii] In Hindu tradition there are three debts for every one born in the society –

1.     Pitru rin (debt to parents and fore fathers) - Since parents are responsible for our birth and upbringing, it is obligatory to take care of them when they are old. To have children and perpetuate the lineage is the tribute that we can do to our fore fathers. (For elaborate details of these three debts one should read the basic tenets of Hinduism).

2.     Dev rin (debt to gods)-  this is the debt to the one who creates and sustains the universe for us. This can be discharged by abiding in prayer and living in harmony with cosmic forces.

3.     Rishi rin (debt to the sages) – The sages has transmitted knowledge to us through Vedas and Upanishads. The debt is discharged by reading and teaching and spreading the gospel of righteousness to all people.

[iv] Maha Bharata discusses the ways of begetting sons. They are as follows:

1.     Svayamjata - स्वयंजात -(also known as Aurasa- औरस) – a son begotten by the man himself from his legitimate wife.

2.     Kshetraja – क्षेत्रज (Also called Niyoga- नियोग) On the advice of husband, a son born to his wife by others

3.     Dattaka- दत्तक –a son born to other parents but given as a gift to a person

4.     Kritrima – कृत्रिम-  Someone who was brought out of affection and reared up as son.

5.     Gudotpanna – गूढोत्पन्ना -a son born from the legally wedded wife by someone without one’s knowledge.

6.     Apaviddha- अपविद्धा -a child deserted by some parents and reared up as son by a person

7.     Kanina-  कनीन- Son secretly born to an unmarried woman. The secretly born child to a maiden in her father’s house is known as the kanina son of the one who marries her.

8.     Sahodha- – सहोढ –a son born to the wife who by the time of marriage was pregnant by some other man.

9.     Kreeta – क्रीत- a child born to other parents and bought for money by a person

10.                        Paunarbhava- पौनर्भव- the son born to a woman  deserted by her husband or a remarried widow by a person

11.                        Svayamdatta- स्वयं दत्त – a boy comes on his own pleading to take him up as a son

12.                        Jnata – ज्ञात -a child of same gotra (In Hindu culture, the term gotra is almost akin to clan. It refers to people who are descendants in an unbroken male line from a common male ancestor.

There are different versions in the order of social acceptability as per Ved Vyasa, Manu and other later law givers of Hindu code of Personal Law. In this the first two types- Aurasa and kshetraja are of higher social order.

Points to Ponder

1.     What is ordained by dharma while hunting the animals?

2.     What was the social life available in Maha Bharata times especially with regard to begetting children?

3.     To have children with a man other than husband is frowned at in the present day society. Discuss how liberal the society in ancient times.

4.     What is the dharmic role of Svetaketu in the Maha Bharata?

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