Episode 16

Sage Viswamitra- an Epitome of Perseverance[i]

(karanam.rao@gmail.com)

The story of Viswamitra appears both in Maha Bharata and Ramayana. The story has lot of symbolic significance and it is to be understood both at Adi Bhautika level as well as Adhyatmika level for grasping its essence. If the story per se at Adi Bhautika is meant for children, the understanding at Adhyatmika level is for elders.

The story is quite big since it has five small stories in built in it. It needs at least half an hour for just understanding the story and its symbolism. For practicing the values of this story, it takes life time. Spare some time, read it and reflect.

a.  Viswamitra’s encounter with Vasishta (Brahmastra vis-à-vis Brahmma danda)

Viswamitra was an emperor ruling the entire earth with Kanyakubja as his capital. He was roaming around the world with huge army conquering the entire world and on his itinerary, he happened to visit the Ashram of great sage Vasishta. Vasishta was quite happy to receive Viswamitra and offered him to stay over there for a day and take his great feast (आतिथ्य) for the entire army. How can a sage living in a forest provide feast to the entire army? Viswamitra did not want to trouble the sage but the sage insisted that he should accept the feast. At last Viswamitra agreed.

Sage Vasishta had a divine cow, Sabala and upon his request, Sabala created celestial food for all the soldiers of Viswamitra’s army. Everyone was surprised at the amazing feat of the cow in providing the feast. Viswamitra wanted to have the cow for his kingdom. He offered Vasishta thousands of ordinary cows, and if necessary, his entire kingdom in exchange for the celestial cow. He also told, ‘Sabala is like a jewel and all jewels in the world belong to the king’[ii].

But Vasishta politely refused the offer as the cow was the personification of dharma and holds the sastras and vedas and that the cow served to satisfy the  vedic rituals which were very much in the interest of the society at large (देवता अतिथि पित्रर्थं याज्यार्थं च पयस्विनी[iii]- devatā atithi pitrarthaṃ yājyārthaṃ ca payasvinī )

Viswamitra got wild at the audacity of the sage and went to grab the cow by force. ‘I am a Kshatriya and as per svadharma, I can take it by force’[iv]. Vasishta was a Bramhin and he cannot afford to exhibit anger and so he kept quiet. Sabala came running to sage Vasishta and asked whether he has disowned her. Vasishta told, ‘I am seeing your agony and hearing your cries. But he is taking you by force. The strength of a Kshatriya is his splendor; and the strength of a Bramhin is his power of patience and forgiveness[v]. I have not disowned you and at the same time I cannot punish him. He is superior in physical prowess and possesses a force of one (अक्षौहिणी) akṣauhiṇī ^[vi] of soldiers. If you have strength, you can punish him’.

Sabala got the clue and started producing thousands and thousands of soldiers who destroyed the entire army of Viswamitra[vii]. The strong and mighty Viswamitra suddenly became weak and powerless. He left the place and sat for tapas. God Siva appeared before him and was pleased to present a boon. Viswamitra asked that he should be blessed with entire dhanurveda (expertise in the usage of sastras and astras with intonation of mantras. With the blessings of Siva’s boon, Viswamitra came to the ashram of Vasishta and destroyed it with Agneyastra (an arrow that emits fire against the enemy). Vasishta got wild. ‘What is the power of Kshatriya splendor before the splendor of Brahma balam – the strength of a Bramhin?’, saying like this he put forth his kamandal (oblong water pot) and stood like a rock. Viswamitra started pouring out all astras including the mighty Bramhastra but all those were swallowed by the kamandal. It was a humiliating defeat for Viswamitra. With all tapas he got dhanurvidya only to see that it was no way matching before the brahma balam. ‘Hell to Khatriya balam; Brahma balam is balam’, yelled Viswamitra[viii]. He was determined to attain the powers of bramharshi.

He left the place and sat for tapas for a thousand years totally controlling the sense organs. Lord Brahma appeared before him and blessed him that he would be a Rajarshi (Viswamitra again got insulted as he was aspiring for the status of Bramharshi equivalent to the status of sage Vasishta. He decided to continue the tapas with more vigor.

b.  King Trisanku and his encounter with Viswamitra (Competitive spiritualism)

The king of Ikshwakus at that time was one by name Trisanku. He had a desire to go the heaven with his physical body. He approached his kula guru (guru for Ikshwakus) Vasishta and expressed his desire. Vasishta told that it was not possible. Then Trisanku approached the sons of Vasishta and requested them to perform an yagna (sacrifice) on his behalf and send him to heaven with physical body. When Vasisishta himself felt that it was impossible, how his sons can perform the yagna and send him to heaven? They asked him to shun his foolish ideas and go back to his place.

Trishanku was not happy. He told that he would go to some other sage for getting the yagna performed. Vasishta’s sons were watching his behavior closely. He has already committed three blunders- desire to go to heaven with physical body is against dharma; approaching the sons of the guru having disowned by the kula guru is the second blunder; and having the audacity to tell that he would approach someone else ignoring the wise words of kula guru is the third blunder (His name Trisanku is apt as he has three sankus or nails like blunders firmly fixed in his heart). The sons of Vasishta cursed him to be a ‘Caṃḍāla (चंडाल)’ and soon he became a Caṃḍāla [ix].

Trishanku approached Viswamitra and put forth his agony before him. He narrated how his kula guru and his sons disowned him and the way they cursed him to become Caṃḍāla. Viswamitra got convinced with the narrative of Trisanku. He assured to conduct the yagna on behalf of Trisanku and send him to heaven with his physical body. He ordered his disciples to go around and bring all sages, rishis and pandits of veda sastras invoking his (Viswamitra’s) orders. If anyone talk ill about the yagna, that should be informed to him.

It so happened that all other sages feared Viswamitra and obliged his orders but the sons of Vasishta did not budge. They ridiculed the adharmic yagna being conducted by Viswamitra (an yagna is to be conducted by a brahmajñāni ^[x]and it should be for establishment of dharma). Viswamitra got wild and cursed all the sons of Vasishta to be born as Mushtikas for another seven hundred births as persons eating the flesh of dogs[xi].

Then the yagna continued but the gods did not descend to take the offerings of Viswamitra. Naturally he got wild and with all anger he raised his voice and proclaimed, ‘Hey King! Whatever power I attained by tapas for thousand years is hereby pledged. You shall go to heaven with flesh and body right now’. When everybody was watching with surprise, Trisanku rose into air to reach the gates of heaven.

Indra refused to accept Trisanku as his guest as he was disowned and cursed by his own guru. He decided that Trisanku is ineligible to reach heaven. He ordered that Trisanku shall fall upon earth with head down’ (Ironically here Valmiki used the word Paka Sasana to describe Indra. Paka Sasana literally means as a person who decides the karma phalam or karma paka of a person and decides the acceptability to reach heaven). With his power of tapas Viswamitra stopped Trisanku in the air (between earth and heaven) and around him started creating one more universe including the heaven, stars, gods, etc. Then all sages, rishis and gods appeared before Viswamitra and made him come down from anger and become cool.  They enlightened the adharmic desire of Trisanku and how he was cursed by his own guru. Viswamitra became cool after getting the assurance from the gods that the heaven created by him would stay forever for the purpose of Trisanku. Viswamitra ensured that his blessings upon Trisanku remained truthful forever and all people left to their places.

By pledging the tapas to the adharmic cause of Trisanku, and by cursing the sons of Vasishta in anger, Viswamitra’s spiritual powers got depleted. Again he sat for tapas for another thousand years.

c.  Sunassepa and his encounter with Viswamitra (stage of uncontrollable anger ruling the mind; and also spiritual ascendency of working for a dharmic cause)

By that time the kingdom of Ayodhya was ruled by a king by name Ambarisha. While he was performing the yagna, the sacrificial animal was abducted. It was considered sin to stop the yagna if it was due to the carelessness on the part of the king to protect the yagna pasu (sacrificial animal). In order to overcome the sin, the ministers suggested  either to trace the original yagna pasu or substitute a human being as yagna pasu. As the king could not trace the original animal, he started searching for a human being as substitute. He was interested to take a person who willingly accepts for the cause. He roamed different villages, towns, forests etc and ultimately reached the ashram of one Rishi by name Ruchika. The king offered a lakh cows and asked for a human substitute. The Rishi had three sons. Rishi told that he cannot give his elder son. Ruchika’s wife told that she cannot sacrifice her younger son. It is said even by today that while the elder is father’s pet, the younger one is mother’s pet.

When the parents chose the elder and younger sons, the middle son (must have got insulted) came out and told that he would accompany the king Ambarisha as a sacrificial animal. ‘I feel that as per Parisesha nyaya[xii], I have been sold out by my parents since my mother opted my younger brother and my father opted my elder brother’. The king offered a lakh cows and took Sunassepa with him.

When the king was moving towards his kingdom with Sunassepa, they had come across Pushkar ghat where Viswamitra was performing tapas. Viswamitra was the maternal uncle of Sunassepa. Though Sunassepa had agreed to be the sacrificial animal, he was having fear of imminent death. He rushed to his maternal uncle and prayed, ‘Hey Muni, I am in trouble now. None of my kith and kin including parents are helping me. Please do something that help two things- the king’s yagna should be completed and my life is also saved’. Viswamitra was moved by the ethical request of Sunassepa.

He called his sons and asked any one of them to become a yagnapasu and save the muni’s son (Sunassepa). It is the putra dharma to listen and follow the words of parents and after their death it is their duty to ensure that they escape ‘punnama naraka’[xiii].

‘Oh sons! all of you are in the path of dharmic deeds; all follow dharmic character. One of you become yagnapasu of the king and see the yagna is completed and Sunassepa is saved’. But none of the sons agreed and the same time they insulted Viswamitra. Since they had violated putradharma, Viswamitra got angry and gave them the same curse that he had given to the sons of Vasishta earlier – that they  should born as Mushtikas for seven hundred births.

Viswamitra just could not disown Sunassepa. With the power of his tapas, he bestowed two mantras, the chanting of which would help both objectives. On the sacrificial altar, Sunassepa chanted the slokas. Indra was pleased and saved the life of Sunassepa and at the same time bestowed yagnaphala (fruits of yagna) to the king Ambarisha.

d.  Viswamitra’s encounter with enchanting beauty, Menaka (stage of yielding to sensual physical pleasure- kama)

Viswamitra lost his power of tapas and he again sat for tapas for another thousand years. Then Brahma appeared and bestowed ‘Rishi’ ( a higher grade than Rajarshi) and disappeared. Viswamitra intended to continue the tapas. One day Viswamitra happened to see a celestial Apsarasa by name Menaka enjoing bath in Pushkara lake. He could not control his senses and he was hooked to the bountiful beauty in the form of Menaka and sought her to bestow her kindness towards him. She agreed and they spent day and night enjoying the bliss for ten full years and had a daughter who later on became to be called as Sakuntala. 

But soon he realized his spiritual fall. He did not want to curse her as it was his mistake to fall prey to his sense organs. He bid farewell to her with pleasing words and proceeded to Himalayas. This time he decided not to yield to any temptations of the mind and performed tapas. Then Brahma appeared and bestowed Maharshi (a stage higher than Rajarsi and rishi) over him. Viswamitra bowed before Brahma and asked whether the bestowing of Maharshi connotes that he had conquered his senses. Brahma said, ‘Do not think that you have conquered indrias or sense organs. Try something more’[xiv].

e.  Viswamitra’encounter with Rambha and Indra (disguised Bramhin) and attainment of Bramharshi (Stage of repentance for uncontrollable anger and determination to raise above all sensual pleasures)

Yes, Viswamitra did not give up. He stood on his toes, took only air as food and did tapas amidst blazing fire all the four sides. The tapas was terrific day by day and the worlds trembled. Indra wanted to test Viswamitra and took Rambha, the beauty among the beauties in Apsarasa clan to the place of Viswamitra. One day Viswamitra opened his eyes and looked at Rambha. Rambha came nearer to Viswamitra and tried her best to attract him. Viswamitra suspected foul and realized that it was the strategy of gods. Unable to control his anger he cursed Rambha  to become a stone. Since he could not control his anger, again his spiritual powers got reduced. He repented again and again for the frailty of his mind. 

Viswamitra totally controlled his mind and without yielding to any aberrations of the mind, he sat for tapas with eqanimous state in Kumbhaka state[xv] without any food or water. The tapas went on for hundreds of years and no one could able to disturb him. After completing the tapas, for doing pāraṇa ^[xvi], he prepared food for eating. At that time Indra came in the guise of a Bramhin guest and sought the food prepared by Viswamitra. Viswamitra gave away the entire food without any disturbance of the mind. Then he again started tapas by totally stopping inhalation and exhalation for another thousand years. Due to this, fire started coming out of his cranium and the people feared that it would scorch the entire world.

Then the gods assembled and approached Brahma. They told, ‘We tested Viswamitra in all ways and we could not tempt him anymore. His spiritual powers have reached the pinnacle of perfection and he is entitled to be crowned with Bramharshi.  Brahma appeared before Viswamitra. ‘I am pleased by your tapas. I bestow upon you the Bramharshi status and long life’. Viswamitra was pleased and performed puja to Vasishta who reached there by that time. Vasishta embraced Bramharshi Viswamitra and they became good friends.

When Viswamitra approached the court of Dasaratha, it was Vasishta who praised the strength of Viswamitra and goaded Dasaratha to send his sons Rama and Lakshmana along with Viswamitra.

The Symbolic significance of the story

Viswamitra showed to the world that our greatest glory is never failing, but in rising every time we fall. With perseverance and determination one can reach the pinnacle of perfection in life. Each human being can design his destiny and reach the goal spot.

a.   The story starts with the clash of Viswamitra with Vasishta over the issue of possessing the celestial cow. It is really a clash of two ideologies- materialism and spiritualism. Viswamitra tried to apply force to drag out Sabala to his place. When Sabala destroyed all soldiers, he did tapas and obtained unmatched physical powers from Lord Siva. The physical powers representing materialism were no match before the spiritual powers of sage Vasishta. Viswamitra believed in physical strength, armed powers etc and believed that everything on the earth belong to the king. It represents dictatorship and oppression of the weak. Vasishta believed in freedom and never supported the violation of the feelings of Sabala. Again he did not want to punish Viswamitra for his deeds.

The philosophy of materialism is the height of unintelligence and this materialism suffered defeat by the spiritualism.

b.   Entire story revolves around the concept that Bramhabalam is superior to Kshatriya balam. It does not mean that Bramhins are superior to Kshatrias. No class conflict or varna conflict is contemplated in this story. Bramhabalam means the qualities of ‘satva’ and Khatriyabalam symbolizes ‘rajas’ and ‘tamas’. Vasishta did not obstruct Viswamitra when the latter was forcefully trying to carry over it though he was capable of destroying him. He had total control over his senses and he refused to become angry.  When Viswamitra swirled all astras, he just defended and never offended Viswamitra.

c.   The story of Viswamitra is the story of progression in the spiritual path. To reach the glorious point in the spiritual ladder, one has to conquer arishadvargas totally. These six enemies (kama, krodha, lobha, moha, mada and matsarya) are to be conquered with steadfast mental power. Viswamitra did tapas for dispatching Trisanku to the abode of heaven. But the tapas was rajo tapas- intending to violate the social and dharmic norms. In Gita we have the description of rajo tapas as follows:

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्  - Gita 17.12 

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam

Its broad meaning is that Sacrifice (yagna) becomes a form of business with God if it is performed with great pomp and show. Yagna has to be performed without selfishness. Krishna says that sacrifice may be done with great ceremony, but if it is for the sake of rewards in the form of prestige, aggrandizement, etc. it is rājasic in nature.

d. Sanatana dharma says that any tapas should be ideally for loka sangraha (for the benefit of humanity) and not with an ulterior motto or internal agenda. One should do the satvik tapas with nishkama yoga. In the case of Trisanku, the yagna perfomed was for an adharmic cause. Our scriptures say that once the death happens, the subtle body goes either to heaven or hell depending upon karmaphala. Trisanku desired to reach heaven with his physical body which is not contemplated as dharmic act. Again the desire to go heaven with physical body signifies that he has not discarded ‘dehābhimāna (देहाभिमान)’- obsession with physical body. Further Trisanku’s request was not considered by Vasishta not because he cannot have the powers but because Vasishta felt that Trisanku was not qualified for it ((स शरीर एवस्वर्गं लोकमेति- sa śarīra evasvargaṃ lokameti- Govindaraja vykhya). When the kulaguru certifies that he was not qualified to reach heaven, how can Viswamitra take up his cause? How can Viswamitra reach spiritual glory by supporting a cause not acceptable on the fulcrum of dharma?

Further Viswamitra’s support to Trisanku represents his desire to help Trisanku and also to denigrate sage Vasishta. It is a sort of ‘competitive spiritualism’ which itself is an oxymoron.

e. At each stage in the story, he was exhibiting anger (krodha- one of the six enemies) and cursing everyone, and thereby suffered decline in spiritual powers. He cursed the sons of Vasishta, his own sons, Rambha etc. Even after attaining the stature of Maharshi, he cursed Rambha. He also had fallen to the beautiful damsel, Menaka and lost his powers. A spiritual seeker has to be steadfast in his path and never should become a slave to senses. Devas are the presiding deities of sense organs and they yield to that spiritual master who could master the technique of controlling senses. Viswamitra failed in many places. But he regained his posture on every fall and realized his mistakes and profusely repented. He ultimately became Bramharshi by which time Vasishta was no more an enemy but a good friend. 

f. The story also supports the vertical moment of varnas from one stage to another stage by acquiring qualities of the higher Varna and also degeneration from higher varna to lower varna. Viswamitra rose from Kshatriya to Brahmajnani. Trisanku fell from Kshatriya to caṃḍāla (चंडाल).

Other learning elements from the story (Sociological and psychological perspectives)

a.   Display of riches attract thieves and other intruders. Vasishta persisted to take atithya (feast given to guests) for the entire battalion of Viswamitra. Viswamitra obliged with reluctance. But when he saw the amazing powers of Sabala, he wanted to grab it by force. This type of aggression has been there in the history of human civilization whenever there was display of wealth of the kingdoms, bodily beauty by ladies, opulence and pageantry by powerful politicians and the like. It is no surprise that what is there in Maha Bharat is everywhere and what is not here is nowhere else.

b.   Sunassepa story indicates that parents in general like the elder and younger kids and the middle ones are not carefully taken care off. An idiom has developed in India since immemorial- ‘मध्यम पुत्रः शुनस्सेपः’ which means that all middle ones have no value in family structure.

c.   Trisanku was thrown out of heaven by Indra but he was asked to stay back in the sky by Viswamitra. A new heaven was created for his purpose where he was staying alone. An idiom has developed that any person, if he feels that his fate is hanging- neither here nor there, he says that he is in Trisanku Swarga.

d.   A dejected person by the society for his adharmic deeds was labeled as caṃḍāla (चंडाल) in Maha Bharat times. By the time of Manu, caṃḍāla (चंडाल) was defined as a person born to a Brahmin woman by a Sudra man. This act must have been viewed against the norms of the society and were shunned by the society. Over a period of centuries caṃḍāla (चंडाल) had degenerated into caste. Much research has been done by the scholars of Sociology. Much more research may throw newer insights in this subject matter.

e.   Taking care of parents in old age and listening to their counsel are the social and moral norms of the society in Maha Bharat times. This was once again emphasized by Viswamitra in the story of Sunassepa. Even after 5000 years, these values are cherished and broadly followed in India. The intrusion of western culture has not still destroyed these underlying spiritual values of Indian society.

Viswamitra’s contribution to Indian culture

1.    Viswamitra is the Rishi who has bequeathed the famous Gayatri mantra to the future generations of the society. The mantra is being recited by all even by today and the powerful bijaksharas present in the hymn have great spiritual effect on the seekers in the spiritual path.

2. Viswamitra is instrumental in taking out Rama and Lakshmana from the court of Dasaratha and made them responsible for the annihilation of Asuras. Thus he became the guru of Rama and Lakshmana. The entire Ramayana that we cherish to read is the result of the seeds sown by Viswamitra in nurturing his disciples capable enough to stand against and defeat Ravana and his soldiers.

Points to ponder

1.    What are the obstacles to the path of spiritual progress? What lessons we can learn from the story of Viswamitra?

2.   What is the importance of perseverance in attaining one’s own goal post? What lessons we can learn from Viswamitra?

3.   Do you agree that spiritual powers have greater value than material powers in the world?

4.   Anger scorches the person who holds it and depletes his spiritual powers. Substantiate.

5.   What is putra dharma? Elaborate.

6.   Can we support unrighteous causes in the society in the name of doing good to certain people? What will be the result?

Footnotes

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[i] This story is taken both from Maha Bharat and Ramayana

[ii]  रत्नं हि भगवन्नेतत्  रत्न हारी च पार्थिवः (ratnaṃ hi bhagavannetat  ratna hārī ca pārthivaḥ) - Valmiki Ramayana, Bala Kanda 53.8

[iii] Maha Bharata, Adi Parva 174.17)

[iv] स्वधर्मं न प्रहास्यामि नेष्यामि च बलेन गाम्  (svadharmaṃ na prahāsyāmi neṣyāmi ca balena gām ) - Maha Bharata, Adi Parva 174.19)

[v] क्षत्रियाणां बलं तेजः ब्राह्मणानां क्षमा बलम् (kṣatriyāṇāṃ balaṃ tejaḥ brāhmaṇānāṃ kṣamā balam) Maha Bharata, Adi Parva, 174.29

[vi] अक्षौहिणी akṣauhiṇī) -  5 lac warriors (500 K), 21,870 elephants (Sanskrit gaja); 65,610 horses (Sanskrit turaga) and 109,350 infantry

[vii]  Maha Bharata mentions that Sabala produces different clans of soldiers like Chibukas, Pulindas, Chinas, Hunus and Keralas(Maha Bharata, Adi Parva 174.37). Further research may be required whether these are present day Chinese, Keralites etc.

[viii] धिग्बलं क्षत्रिय बलं ब्रह्म तेजोबलं बलं  (dhigbalaṃ kṣatriya balaṃ brahma tejobalaṃ balaṃ ) Valmiki Ramayanam Bala kanda, 57.23

[ix] caṃḍāla (चंडाल)  – one who is shunned by the society for total violation of dharma. Since the desires of Trisanku happen to violate the religious and social norms, it was felt that, he should be totally boycotted by the society. As per Manu Smriti Caṃḍāla (चंडाल) was a person born to a Bramhin woman by a Sudra man. In Epic ages it might be the starting point of shunning a person for violation of dharma; and slowly it must have degenerated into caste. At present this is caste designated by Mahatma Gandhi as Harijans.

[x] brahmajñāni- a person who has realized his Self

[xi] श्वमांसनियताहारा मुष्टिका नाम निर्घृणाः

   विकृताश्च विरूपाश्च लोकाननुचरन्त्विमान्  - Valmiki Ramayana, Bala Kanda 59.19.

śvamāṃsaniyatāhārā muṣṭikā nāma nirghṛṇāḥ

vikṛtāśca virūpāśca lokānanucarantvimān 

[xii] pariśeṣa nyāya- Taking of left over, remnant etc since the choice is narrow or no choice.

[xiii] punnāma naraka- a hell which every person without sons has to pass through as per Hindu mythology.

[xiv] Valmiki Ramayana, Balakanda 63.22

[xv] Kumbhaka- According to B.K.S. Iyengar in Light on Yoga, the "retention or holding the breath, a state where there is no inhalation or exalation".

[xvi] pāraṇa- a feast after a period of fasting

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Episode 15 

Churning of the Ocean- a war between Devas and Asuras[i]

(The gods (devas) and the demons (asuras) churned the Ocean of Milk. But the gods took the nectar that emerged out of the ocean. Why the demons did not get it? Is it dharma to deny the nectar to the demons? Please read the symbolism in the story).

Deva-Asura sangrama or the war between the gods and demons is a very popular story that we come across in many Puranas and Itihasas. The story is the subject matter of many folk songs, ballads and of late, the films. The churning of the ocean and resultant war appeals to all types of readers from children to highly learned intellectuals. The symbolism behind the story is for the consumption of intellectuals and the story, per se is for children.

Devas were contemplating on a plan to attain ‘amrita’ or nectar, the drinking of which will result in eternal youth and victory over death. Vishnu suggested that they should take the help of Asuras (demons) and churn the Ocean of Milk[ii]. But how anyone can churn such a huge ocean? With the help Anatha they plucked the mountain Mandhara and dipped it into the ocean. Vishnu came in the form of Kurma[iii] (the celestial tortoise) and stood in the ocean bed to ensure that the mountain does not sink totally into the waters. Then they brought Vasuki, the long serpent and used it as the churning rope and swirled it around the mountain.

Devas took the side of tail and Asuras took the side of the head of the Vasuki and they churned the ocean for thousand years. Suddenly there was terrible smoke which engulfed the entire place. They observed a deadly poison (halahalam) flowing out of the ocean. Unable to bear the brunt of it, they approached Lord Siva who took the entire poison and gulped, and upon the advice of his wife Parvati, kept it in his neck (kanta). From that day he was known as Neelakanta (a person with a black neck).

The churning continued and the moon god (Chandra) emerged out of the ocean. After Chandra, the goddess of wealth Lakshmi emerged out of the ocean and she married Lord Vishnu. Vishnu also took Kaustubha, the celestial gem that emanated out of the ocean. The Kamadhenu (a celestial cow that gives whatever is desired), a celestial elephant (Iravata) and a celestial horse (Uchhaisrava)-  and all were taken by Indra. Thousands of celestial ladies (apsarasas) also came out of the ocean and adorned the court of Indra. Later on the god of Ayurveda, Dhanvantari emerged. He was carrying the pot of Amrita (nectar).

There was  scramble for Amrita and cries of ‘it is mine’, ‘it is mine’ ripped the entire air. The great war started between the gods and demons. Suddenly Vishnu took the form of an enchanting lady (Mohini avatara) and attracted the demons. They lost their power of buddhi (power of discriminating intellect) and handed over the nectar to her for distribution. While seeing the sensual delight, they forgot their discriminating intellect. Mohini arranged the gods and demons in two rows and distributed the entire nectar to the gods.

One demon Rahu realized what was really happening on the stage and sat in the row of gods disguising himself as a god. He took the nectar but before the nectar could go below the throat, Mohini (Lord Vishnu) cut of Rahu and his torso became lifeless whereas the head survived. Rahu was angry at the Sun and the Moon for they were the persons who alerted Lord Vishnu that he was a demon. From that day he owed to devour the Moon (Lunar Eclipse) and the Sun (Solar Eclipse).

By the time the demons realized their foolishness the gods devoured the nectar and became invincible. The demons fought with all force and a great battle ensued. Mohini turned back into Vishnu and killed thousands of demons with his powerful Chakra. The demons were defeated and the gods became victorious.

The symbolic significance of the story

On the face of it, it looks as though the gods have deceived the demons. Having taken their help in churning the ocean, they denied the fruits of their labor to the demons. This story appears both in Maha Bharath, Valmiki Ramayana and also in Puranas.

The purpose of Puranas and Itihas is to explain subtle thoughts of Vedanta in an elaborate form for common people. If Vedas can be understood by only a few wise people, Puranas and Itihasas are written for common people. Each and every character and each and every episode has specific symbolic meaning. The text of Purana is only a pretext to explain vedantic thoughts.

The good/ refined thoughts in our mind are represented by devas. The commentators on scriptures define devas as ‘देवाः शास्त्रोद्भासित इंद्रिय वृत्तय: असुराः तद्विपरीताः’ (‘devāḥ śāstrodbhāsita iṃdriya vṛttaya: asurāḥ tadviparītāḥ’) which means our thoughts purified by scriptures are gods; and the cruel, devilish, ugly and unrefined thoughts represent asuras. ‘असुषु रमन्ते इति असुराः’ (‘asuṣu ramante iti asurāḥ’)-which means those dwell in sensual pleasures are demons. Our mind is compared to ocean where good and bad thoughts always fight. This is ‘मंथनं’-  manthanam or clash of ideas or churning of ideas. One should support the good thoughts (devas) and deny support to bad thoughts (asuras).

In Valmiki Ramayana, the story starts with the description of the qualities of devas and asuras by saying that the demons are very strong; and the gods are strong and are in righteous path[iv]. Asuras, thus represent tamas and the devas represent rajas. The victory of rajas over tamas signifies the right path upon which a man should traverse in his life.

The second thing one should understand is that the gods and demons are not persons but represent a quality. Any person of any varna can have purified thoughts representing devas or cruel and wicked thoughts represented by asuras. Again these qualities are not castes as we understand today. A bramhin/ kshatriya/ vysya or sudra ( by birth) can be deva or asura depending on his thoughts. In our scriptures many characters like Hiranya Kasyapa, Prahlada, Ravana, Kumbhakarna, Vrittasura etc are Bramhins but by virtue of their quality of thoughts they are demons. If demonic forces are encouraged, there will be unrighteousness in the world disturbing the equilibrium of the world. 

In Gita Krishna tells that whenever there is an ascendency of adharmic forces, he shall born upon the earth to destroy the evil forces[v]. The war of gods and demons are the war of good and bad thoughts in our mind. The story seeks its reader to entertain, encourage and enthuse the good thoughts all the time.

Footnotes

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[i] The story is taken from Adi Parva of Maha Bharata, Balakanda of Ramayana and from other Puranas.

[ii] According to legend there are seven Oceans- लवण इक्षु सुरा सर्पि दधि क्षीर जलार्णवाः (lavaṇa ikṣu surā sarpi dadhi kṣīra jalārṇavāḥ) – salt sea, sugarcane juice sea, sura (an intoxicating drink), sea of honey, sea of curd, sea of milk and sea of pure water. Someone has to do research about their geographical presence.

[iii] Kurma avatara – It is the second incarnation of Lord Vishnu

[iv] पूर्वं कृतयुगे राम दिते: पुत्रा महा बलाः

आदितेश्च महाभाग वीर्यवंतः सुधार्मिकाः - Valmiki Ramayana Bala Kanda 45-15

pūrvaṃ kṛtayuge rāma dite: putrā mahā balāḥ

āditeśca mahābhāga vīryavaṃtaḥ sudhārmikāḥ

[v] यदा यदा हि धर्मस्य ग्लानिर्भवति भारत
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्  - Gita 4.7

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham

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Episode 14

Characteristics of Satva and Rajas –

Uttanka vis-à-vis King Paushya[i]

(This is a famous story from Maha bharata, the verses of which are quoted very often by scholastic community to distinguish satvic and rajasic personalities. 

Anger management is the hallmark of satva personality. This story also talks of the importance of devotion that is to be given in certain nitya/ naimittika karmas by our scriptures)

We have come across the story of Uttanka in our Episode 12. The current story is in continuation of the earlier story.  Uttanka’s guru, Veda relieved him from the Gurukal as he had completed his education at the Gurukul. Uttanka was pleased to present a gift to his guru before leaving to his place. He was insisting his guru to accept a gift though the guru was reluctant to accept any. As the sishya was insisting, he asked Uttanka to approach the guru patni (wife of Veda) and give her whatever gift she asks for.

Uttanka approached the guru patni and requested her to ask something as a token of gift and relieve him from the debt of learning in the gurukul. At that time she was contemplating a vratam (a ritual) involving the distribution of food to the learned and needy scholars. On that day she wanted to wear the ear-studs of the queen. So she asked Uttanka to go to the court of king Paushya and bring the ear-studs of the queen in just four days.

Uttanka hurried to meet Paushya. On the way he had no time to perform the Gayatri prayer (a regular nitya karma- a daily ritual ordained by sastras) and so he did it while walking and reached the court of king Paushya. Paushya, on hearing his request, asked him to approach the queen in the harem. Paushya entered the harem but he did not find her. ‘Telling lies with me do not auger well with you. Your queen is not in the harem’, he told the king.

Paushya thought for a while and told, ‘You must have gone there with saliva in the mouth or approached with unchaste demeanor and, as the queen is a pativrata (a devoted dharmic wife), she is not seen by you’, Paushya told. Uttanka recollected his diabolic approach of performing the Gayatri ritual while walking. Immediately he repented his mistake, sat there and performed the ritual. Then he again went and found the queen. She welcomed him inside with all humility, prayed to him and asked the reason for his visit.  

Uttanka narrated his story and requested the queen to part with her ear-studs so that he can give them to guru patni. The queen was pleased with his devotion to his guru and his selfless imploring. She gave her studs and bid him farewell from the place.

Before leaving the court, he wanted to thank the king Paushya. On that day Uttanka was the guest and the king wanted to offer him food by performing ‘sraddha karma’ (a naimittika karma- a ritual done with devotion to propitiate the fore fathers). But Uttanka was in a hurry to meet the guru patni. He asked the king to serve the clean and sanguine food that is readily available in the house. King obliged his request and served him the food that is readily available in the kitchen.

Uttanka saw a hair in the rice which had already become very cold. He got angry for the king had not served the rice with sraddha (devotion). Immediately he cursed the king, ‘since you have served dirty rice, you shall become blind’. Paushya was taken back and cursed him back, ‘since you are admonishing the clean food as unclean, you shall not have a progeny’.

Uttanka did not see the logic in the argument of the king. He asked the king to test the rice. The king enquired thoroughly and learnt that the rice was already cold and was prepared by a lady with untwined hair. The king pleaded guilty and begged his pardon. He asked Uttanka to reverse the curse given to him as he (king) did not want to live a life of a blind person.

‘Oh king! My words remain truth since I never tell untruth. You shall become blind but you will get back your eyesight very fast’. In this way I can reduce the curse. ‘Now I request you to reverse the curse that you have given to me’. Uttanka said.

Paushya replied, ‘I am unable to reverse the curse or modify the curse given to you since my anger against you has not come down’. ‘It is a known fact that a Bramhin’s speech is razor like knife but the heart is like butter that mellows. In respect of a Kshatriya both are opposite – the heart is hard and the talk is sweet’[ii]

Paushya continued, ‘Since I am a Kshtriya, I possess a heart that is hard and I cannot reduce the rigor of the curse given by me. You may please leave the place’.

Uttanka was a dharmic person and he analyzed the issue on hand with equanimity. He did not want himself to be exonerated if he was really wrong. But he did not want to undergo the punishment unreasonably. He said, ‘While cursing me to become childless, you had told the reason for it as my admonishing the clean food as unclean food. You yourself had tested the rice and found it unclean later on. Since the food is unclean let your curse cannot stick to me’, saying thus Uttanka left the court of Paushya.

Points to Ponder

1.    What is the importance given to ‘Shraddha’ (श्राद्धा) in Sanatana Dharma? Should the ritual be ceremonial in nature?

2.   In Gita Krishna says that the four-fold division of society is on the basis of gunas (qualities) and the karmas (nature of works). What are the qualities that we find in Bramhin and a Kshatriya in this story?

3.   How does a ‘Satvik’ person different from ‘Rajas’ person in his speech and action?

4.   Is anger controllable? What quality of man enables him in anger management?

5.   ‘No one should curse other person without specific valid reason. A curse without a valid reason shall not stick to the person’. Substantiate from the story.

6.   How did sage Vyasa depict the psychological behavior of two classes of people of his times?

7.   What is the importance given to Pativratya (पातिव्रत्य- an exclusive power possessed by a lady devoted to her husband) in Indian scriptures?

8.   What is the importance given to Gayatri Mantra and Sandhya Vandan - संध्या वंदन् (a prayer to Bramhan) in our scriptures?

Footnotes

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

[ii] नवनीतं हृदयं ब्राह्मणस्य,

वाचि क्षुरो निशितः तीक्ष्णधारः|.

तद् उभयम् एतत् विपरीतं क्षत्रियस्य,

वाङ् नवनीतं हृदयं तीक्ष्णधारम् । - Adi Parva 3.123

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Episode 13

Story of Ekalavya[i]

(Guru Bhakti and Ekalavya are synonymous. Drona was an exemplary character in Maha Bharata but in this story many readers put him in bad light. The story has been viewed interpreted by many readers and film makers with the current day social scenario and caste politics. Let us see the original story as written by Veda Vyasa and see the innate vrutti dharma and swadharma running intermingling making the character Ekalavya a pawn in the powerful play of politics in those days. 

For cherishing the story please click the below link. Read, reflect and share it to like minded people)

The story of Ekalavya is one of the much debated subjects even today. The story is interpreted to highlight the suppressive nature of higher castes in ancient India. In order to understand the story in right perspective, one has to understand the story of Drona and his dilemmas and compulsions apart from the nature of moral values prevalent five thousand years back .

Drona was the son of sage Bharadvaja. He was a boyhood friend of Drupada who later on became the king of Panchala. Both Drupada and Drona were learning the art of warfare and other sastras in the ashram of Agnivasa. After completing their education at the ashram, Drona continued his pursuit of education with Parasurama as his Guru and with his grace became expert in Dhanurveda (archery).  Drupada and Drona were so close friends in the ashram that Drupada even promised that the entire kingdom of Panchala would come under the control of Drona once he (Drupada) was anointed as king. ‘All my kingdom, wealth and pleasures will be at your disposal’.[ii]

Drona married Krupi, the sister of Krupacharya and with her had a son by name Aswatthama. Drona, though an accomplished master of Dhanurveda, was a poor father in the sense that he could not fetch milk for his crying son. He tried his best to get a cow but all his efforts proved in vain. He gave water mixed with rice powder and Aswathhama used to drink it thinking that it was milk. When other children began to laugh at Aswatthama, Drona felt very bad.

He remembered the words of his close friend and with all hopes approached Drupada. But Drupada was a king by that time. With all ego and pride he insulted Drona and told that a friendship can be between equals and not between unequal people. Drona and his wife came out from the place of Drupada. Unable to bear the insult, Drona decided to avenge his insult and thought that the only way to mobilize army was to approach the king of Hastinapura.

One day the Kauravas and Pandavas were playing in a garden and their playing ball fell into a well. Unable to extricate the ball from the well, they looked helpless. They saw a decimated Bramhin passing by that side with bows and arrows and sought his help. He was none other than Drona. He reached the spot and started aiming arrows at the ball so as to form a rope of arrows and easily extricated the ball. The boys were awestruck by his skill in archery and rushed to their grandfather Bhishma for narrating the story. Bhishma came in person, recognized Drona and requested Drona to be the teacher of Kauravas and Pandavas. Thus he became an official in the court of Hastinapura.

Drona had devised a plan that he should defeat Drupada and his army with the help of all his sishyas (disciples) and the army of Hastinapura. One day, he took all his students into confidence and requested whether they can able to help him after the entire vidyabhyasa (course of study). All students kept quiet and only Arjuna pledged that he would do the work of his Guru. Drona felt very happy and kissed his forehead. Arjuna was also studious and unlike others, focused his time and energy in the pursuit of warfare. He became the favorite disciple of Drona and Drona pledged that he would make Arjuna an unbeatable warrior in archery in all the worlds[iii]

On learning the training skills of Drona, sons of many kings of the time approached him for training. The siblings of Vrishti clan (currently OBCs), Andhaka clan (currently BCs) and many other people including Karna, the son of a Suta caste (chariot maker class) joined academy of archery headed by Drona. Drona gave all of them education though his special concentration was on Kauravas and Pandavas (since he is an official in the court of Bhishma).

One day Ekalavya, born in the caste of Boya (currently under ST category) approached Drona seeking knowledge. Drona did not take him as his disciple. ‘Since he was a nishada (a hunter), he did not oblige Ekalavya’s request. Drona’s concentration was on Kauravas and Pandavas[iv]

Ekalavya was not disheartened. His devotion towards Drona was so great that he put on a statue of Drona in the forest, treated him as Guru and started archery on his own with all perseverance and dedication. In no time he became an expert in archery.

One day he aimed and shot seven arrows on the face of a dog at a time and Pandavas happened to see the extraordinary feat with awe. On enquiry he told that he was the son Hiranyadhanva, the king of hunters and a disciple of Drona. The thought of a great archer, Ekalavya was revolving in the mind of Arjuna and one day he approached Drona and asked, ‘You had promised me that there will not be anyone in the world who can surpass me in archery. Now Ekalavya, one of your sishyas (disciples) has surpassed me in all aspects. How can it happen?’

Drona thought for a while and immediately proceeded towards the abode of Ekalavya with Arjuna. Ekalavya saw Drona from a distance and ran towards him. He made him sit on an elegant place, bowed his head at his feet and stood before him arm-folded.

‘If you are my disciple, give me Guru dakshina’, asked Drona[v]. Ekalavya humbly told, ‘Swamy! You are my Guru and as a Guru you please order and I will oblige’. Drona asked the right hand thumb of Ekalavya and without any hesitation Ekalavya cut off his thumb and presented to his Guru.

Drona felt happy at the truthfulness of Ekalavaya and suggested him to practice archery with centre and index fingers. But his dexterity of aiming got diminished and Drona kept up his promise to Arjuna that he would be the unbeatable archer of all worlds.

Points to ponder

1.    Drona was an official in the court of Hastninapura and his basic duty was to make Kauravas and Pandavas unbeatable warriors. Can he afford to go against his vritti (official) dharma by keeping silent when a rival warrior crop up on the other side of the fence?

2. Drona knew very well that his beloved disciple Arjuna alone had the strength to defeat Drupada and his armies. His very purpose of joining the court of Hastinapur was to avenge his insult. Can he forget his basic purpose (svadharma) by disowning Pandavas, especially Arjuna?

3. Can Drona afford to disown his promise to Arjuna and become untruthful?

4. Drona did not claim on his own that he was the Guru of Elkalavya. He asked Guru Dakshina if Ekalavya feels that he was his Guru. Was there anything wrong on the part of Drona?

5. In this story we find Drona imparting education to the clans of Vrishtis, Andhakas and Sutas (all are either BCs/ OBCs under current nomenclature). Veda Vyasa never mentioned that the refusal to accept Ekalvya (a Boya caste) was on the ground of his lower caste. He just mentioned that Drona did not accept him as disciple since he was a hunter (nishada). Can it be interpreted as suppression of lower caste people by higher caste people in the times of Maha Bharata?

6. Ekalavya exhibited exemplary devotion to Drona. Though he never learnt anything directly from Drona, he learnt and became expert in archery by his sheer grit, determination and his belief in the super natural power of Drona (in a statue). Do you think that as a warrior, he became a pawn in the powerful play of circumstances and politics of his times?

7.  Do you feel that the story symbolizes the oppression of lower caste people by higher caste people?

8.  Morals change from time to time and generation to generation. Can we judge an event which was morally valid some five thousand years from the current day standards of morality?

Footnotes

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[i] This story is taken from Adi Parva of Maha Bharata.

[ii] अभिषेक्ष्यति मां राज्ये स पांचालो यदा तदा

त्वद्भोग्यं भविता तात सखे सत्येव ते शपे - Adi Parva 130.46

[iii]  प्रयतिष्ये तथा कर्तुम् यथा नान्यो धनुर्धरः

त्वत्समो भविता लोके सत्य  मेतद् ब्रवीमिते - Adi Parva 131.27

[iv]  न स तं प्रति जग्राह  नैषादिरिति चिंतयन्

शिष्यं धनुषि धर्मज्ञः तेषामे वान्व वेक्षया - Adi Parva 131.32

[v]  यदि शिष्योsसि मे वीर वेतनं दीयतां मम -Adi Parva 131.54  

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