Episode 23

Jaratkaru (a rishi) married Jaratkaru (a serpent lady)[i]

(This is an interesting episode in Maha Bharata discussing tenets of ‘pātivratya - code of conduct for women’ and the nature of democratic debates for solving common problems. The necessity of perpetuating a family lineage and the importance of following dharma in the face of adversities etc are also the themes that run through the story)

The Story

Diti and Aditi were the two wives of Kasyapa. Out of anger, Diti cursed her thousand sons to get caught in Janamejaya’s Sarpa yaga (a sacrificial ritual to kill all serpents)[ii].

All the serpents were in the grip of fear. The imminent sacrifice of serpents was a Damocles’ sword hanging upon their heads. What was the way out? Vasuki, a senior and sober serpent called for a discussion with all his brothers and relations to mitigate the risk of being killed in the yaga. Can they all prevent Janamejaya from performing the yaga?

All serpents assembled at the appointed place to discuss the issue. Some serpents suggested, ‘Let us go in the guise of brahmins and seek ‘biksha’ (alms) and ask him to stop the ritual’. A few suggested, ‘Let us now join as his ministers disguising ourselves as brahmins and advise him not to perform the ritual’. A few suggested, ‘Let us bite the purohits bitterly and stop the ritual’. A few others suggested, ‘Why all this fuss? Let us bite Janamejaya and ensure that the ritual is never performed’.

In the assembly, there were a few kind-hearted and righteous serpents also. They disapproved the ideas. ‘When danger beacons us, we need to ponder over the issue with equanimity of heart. For avoiding a difficulty, if we tread on the path of adharma, it will lead to destruction of the world’, they suggested[iii].

Vasuki heard the arguments, and being a person on the path of dharma, he suggested that they all should go and seek the suggestion of their father, Kasyapa only. At this point, one little serpent by name Elaputra raised his hood and narrated a secret conversation that he heard between the gods and Brahma. ‘Brahma was telling that the curse of Kadruva was for social good, that the serpents were venomous and that the good serpents survive the holocaust. A pious rishi, Astika will born to Jaratkaru (a rishi) and Jaratkaru, the sister of all serpents and stop the sarpa yaga’.

There was a big relief. The faces of all serpents at once blushed and the joy of Vasuki knew no bounds. They started searching for the saviour, the rishi Jaratkaru.

‘Jaraa’ means old age or degressed stage of life. ‘Karu’ means fearful. Since the body was reduced to fearful frailty, he was known as Jaratkaru[iv]. From childhood, he dwelt in tapas; and the pleasures of sensual nature never stared at him. He was thriving on just air and becoming physically weaker and weaker every day.

One day he saw human like creatures hung from a thread of a tree branch, about to fall into a ditch.  He enquired as to who they were! They replied, ‘We are forefathers of a rishi by name Jaratkaru who had forsaken marriage and doing a rigorous penance. The souls of forefathers satisfy when the progeny perpetuates down the line and when it gets stopped the souls suffer the despicable danger of destitution from the heavens. Oh, rishi! Any amount of tapas, yagna, or any other ritual is not greater than having sons’[v]. They also enquired, ‘Have you seen Jaratkaru in your itinerary?’

Jaratkaru bent his head down in shame and owed on the same day to marry for the sake of progeny. He felt bad at the plight of his fore-fathers and he promised them that he would marry a lady by same name, and after seeking their blessings he left the place in search of the bride.

Who will give their daughter in marriage for a fragile old man? He wandered and wandered but in vain. At last, he reached a forest and addressing the Panch- bhutas[vi] he called aloud, ‘I want to marry a lady of my name to have a son’. Somewhere yonder, a few serpents heard him and reported the news to Vasuki.

Vasuki rushed to the place with his sister, Jaratkaru. Since the rishi wanted a bride with same name, Vasuki requested him to take his sister’s hand and marry her. ‘But I cannot bear her expenses. I also cannot live with her the moment she does anything which is not liked by me’, insisted Jaratkaru.

It was Vasuki’s requirement and he had to prevent the holocaust of the imminent ‘sarpa yagaa’. He agreed to the conditions and the marriage of Jaratkarus took place immediately. ‘Don’t do anything of my disliking. Don’t tell anything against my wish’, insisted Jaratkaru with his wife. She was pained but promised to adhere to his words[vii]. From then she served him as careful as a dog, as fearful as a deer and as intelligent as a crow and served like a loving wife (47.11). A few months passed by and she became pregnant.

One afternoon the rishi was sleeping on the lap of his wife and as he was tired, he did not wake up even by evening. The sun was about to set and dharma dictates that one should perform ‘sandhyavandan’. But how to wake him up? Will he feel bad and angry for disturbing the sleep? Or if not woken up, will he shout at her for transgressing dharma? Should she invite sin of commission or attract the sin of omission? A big ethical dilemma for a dutiful wife!

She chose to stand by dharma and slowly woke him up. ‘Oh Mahatma! The sun is about to set and it is time to perform the evening ritual (sandhyavandan) of pleasing the sun god. Jaratkaru woke up but he was very angry. ‘How dare the sun set when I was sleeping? You have insulted my power of penance. I can no more live with you. Right now I will leave you and go for tapas’. All the pleas of the wife fell on deaf years. ‘Swami, I have now become pregnant, but the birth of the baby is yet to happen. The fate of the clan of all serpents is dependent on the boy that is to be born out of our conjugal life. This is a critical phase and is it dharma to renounce me at this stage?’

Jaratkaru understood the anxiety of his wife. ‘A boy of resplendence shall be born and become an exemplary rishi and bring fame and name in your clan. You can go to your brother for your caretaking’, thus saying Jaratkaru left the place.

The lady Jaratkaru reached her brother Vasuki and narrated the turn of events. She assured her beleaguered brother that a boy would be born as per the words of her husband. In due course of time, a boy was delivered and the joy of serpents knew no bounds. They named him Astika and he learned all vedic knowledge and when he became young, he became instrumental in stopping the Sarpayaaga.

Story- an analysis

Indian culture, since immemorial, encouraged discussion and dissent for deciding any issue concerning the community at large. The democratic nature of religion perhaps encouraged this trend. This is precisely the reason for accepting nāstika system of thought as integral part of Hinduism[viii]. Coming to the story, it starts with an imminent tragedy that is going to knock the fortunes of the serpents. We see Vasuki encouraging all types of ideas from all his brothers before spelling out his own views. Allowing people to ventilate their views is a major step in taking their confidence for any decision that is going to be taken at the end. Vasuki precisely did the same and ultimately sought spiritual solace of seeking the advice of their father, a typical Hindu traditional behaviour.

The discussion of serpents also ended up in stressing the need of adhering to dharma only. The story stresses that ends and means are two sides of the same coin. For attaining a noble objective (preventing the sarpayaga), only noble means are to be employed. Biting the purohits or biting Janamejaya to death are not considered noble means by the sober thinking Vasuki.

The second aspect of the story is that of Jaratkaru’s intention of marrying a person. Is it for pleasure? No, it is for progeny. The perpetuation of family lineage is the central theme of ancient Indian thought. The belief that our forefathers will be liberated on the continuous perpetuation of family linkage is repeatedly told in many occasions in Maha Bharata. We saw in previous episodes the systems of niyoga, devaranyaya etc to obviate the disintegration of the family line. It was believed in ancient times that marriage was a means to have children and for performing yagnas. Marriage was not meant for sensual pleasures and ‘kama’ has to fit in the grid and go in tune with other three objectives of human life, viz, ‘dharma’, ‘artha’ and ‘moksha’.

The story indirectly indicates the presence of the system of ‘Pativrata’ concept in India. Pati means husband and vrata means observance. A married woman who is in the path of protecting the husband, adhering his words and deeds and of course loyal and virtuous is supposed to be a pativrata. A dutiful chaste married lady is pativrata. Manu dharma sastra prescribes ‘stri dharma’ (code of conduct for women) in great elaboration[ix]. Even in the current story we witness the lady Jaratkaru ‘serving her husband as careful as a dog, as fearful as a deer and as intelligent as a crow and served like a loving wife’. There is always a debate that our ancient literature degrades women and did not allow them the liberties that men enjoyed.

This aspect must be read in the overall context of the times in which the books were written. The story of Maha Bharata dates back to around 5100 BC and there may be two chief reasons for restricting the liberties of women in those days.

a.   The days were witnessing Varna Sankara (intermingling of varnas and the associated problem of unwanted children). In Gita we witness Arjuna apprehending Varna Sankara[x]in case of death of male community in the war. In those days people were anxious to prevent it. The relevant sloka apprehension of varna-sankara goes like this:

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय:

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: Gita 1.41

(adharmābhibhavāt kṛiṣhṇa praduṣhyanti kula-striyaḥ

strīṣhu duṣhṭāsu vārṣhṇeya jāyate varṇa-saṅkaraḥ- With the preponderance of vice, the women of the family become immoral; and from the immorality of women, unwanted progeny are born.)

b.   There was a tendency on insisting the necessity of preserving the chastity and purity of the race. So the literature relating to law codes prescribed certain restrictions for women in general.

Secondly morals of those days were not encouraging openness for women - for that matter by any religion. Even Christianity downplayed the role of women. We can see it from the following passage from quoted in New York Times:

“The New Testament quotes St. Paul (I Timothy 2) as saying that women “must be silent.” Deuteronomy declares that if a woman does not bleed on her wedding night, “the men of her town shall stone her to death.” An Orthodox Jewish prayer thanks God, “who hast not made me a woman.” The Koran stipulates that a woman shall inherit less than a man, and that a woman’s testimony counts for half a man’s” (Nicholas Kristof, 2019)[xi].

The author is not interested in elaborating religious restrictions at length since the objective is not to point out the fault lines of any religion; but to impress the realities of those times and morals prevailing in ancient societies.

In the current story, though Jaratkaru served her husband, she did it out of necessity (preserving the clan of Nagas). In fact, when her husband puts a condition for his continuous stay, she felt miserable but agreed to the demands of her husband. In Management parlance, the Resource Dependence theory[xii] was favourably inclined towards Jaratkaru, the rishi.

In Hindu way of life, the code of conduct is prescribed, but we can see that not all women practiced it in toto. In fact, we cannot talk of female sexuality in uniform, homogeneous, or classifiable codes[xiii]. We see Devayani quarrelling with her husband for his infidelity and Shakuntala openly criticising her husband (see the previous episodes). Pativratya, though prescribed for all, was practiced by a few in the sense in which it was drafted.

One greatness we witness in Hinduism is that it bestowed enormous spiritual powers to the lady who strictly followed the code of conduct. Anasuya could turn the trinity of gods into small kids and Savitri defied the lord of death and brought back the life of her husband. Kannaki could able to burn the city of Madurai. Bestowing of special powers to a dutiful and faithful wife is not found in other religions. Hinduism also put women of this nature (ladies adhering code of conduct) on high esteem and the concept of Ardha Nareeswara illustrates it as best example.

Thus the common argument that men suppressed women may not be true. In Apastambha Sutra, the author, in his concluding remarks says, ‘I have not dealt with all duties. There are so many dharmas still to be learned. Know them from women and from the fouth varna’ (Voice of the Guru Pujyasri Chandrasekhara Saraswathi, “Hindu Dharma”, 2018, a book by Bharatiya Vidya Bhavan, page 496) which signifies importance given to women as knowledgeable persons.

The story thus encapsulates the concepts of democratic practices of discussion and dissent, the need of adhering to noble means for attaining noble ends, the concept pativratya, and lastly makes us understand the morals prevailing in ancient societies across the spectrums of major religions.

Points to ponder

1.    Discuss the democratic discourse prevailing in ancient Indian society. Has religion influenced democratic debate or the other way round?

2.   When there is a clash between two aspects of dharma, what do you suggest to resolve the ethical dilemma?

3.   Do you feel that morals change over a period of times? If so, can we question morals of our forefathers? How do you react if your future generations criticise your moral credentials?

4.   What is ‘pativratya’? How was it justified a few thousand years back? Can we now justify in the current century?

5.   Discuss the practices of different religions with reference to code of conduct for women in ancient societies.

Foot notes

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[i] This story of Jaratkaru is taken from Adi Parva of Maha Bharata written by sage Vyasa (Gita Press, Gorakhpur)

[ii] See Episode 22 in the same blog.

[iii] सम्यक्सद्धर्म मूला वै  व्यसने शांन्तिरुत्तमा |

अधर्मोत्तरता नाम कृत्स्नं व्यापादयेज्जगत् || - Adi parva, 37.20.

[iv] जरेति क्षयमाहुर्वै दारुणं कारु संज्ञितम् |

शरीरं कारु तस्यासीत् तत् स धीमान् शनै: शनै:  || - Adi Parva 40.3

[v] Adi Parva 45.31.

[vi] Panch Bhutas- The five elements of nature- the earth, the water, the fire, the air and the Akasa (sky)

[vii] ततः परम संविज्ञास्वपा  नागपतेस्तदा |

अति दुःखान्विता  वाक्यं समुवाचैवमस्त्विति || - Adi parva 47.10.

[viii] Āstika, in Indian philosophy, is one that accepts the authority of the Vedas. Anyone who opposes the authority of Vedas is nāstika.

[ix] Manu Dharma Sastra devoted a mini chapter for the duties of women. These will be discussed elaborately in the forthcoming book.

[x] Gita 1.41

[xi] Nicholas Kristof, “Religion and Women”, New York Times, 9^th January, 2010.

[xii] Resource Dependence Theory- it underscores the relative power of buyer and seller- (Supplier’s resources are more but not highly important to buyer or buyer’s resources scarce and highly dependent on supplier- this situation leads to dictating terms against the other party). Here in the story, the lady Jaratkaru and the clan of serpents have the necessity of preventing sarpayaga which is possible by the son born to Jaratkaru couple. The rishi Jaratkaru was never interested in marriage but he was forced by moral obligations of his forefathers. Since his services were more important, he could dictate terms for the continued existence of conjugal married life.

[xiii] Helene Cixous et al,(1973), Laugh of the Medusa , Chikago journals, page 875-893.

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Episode 22

Story of Garukmanta (the Eagle God)[i]

(Garukmanta or Garuda is the vehicle for Vishnu. What are his physical and spiritual powers that draw the attention of Vishnu? Was there slavery in India in ancient times? If so, how was it different from that of Western countries? Was there a clash between brothers born of same mother over property issues in Maha Bharata time? Why darbha grass has spiritual quotient and what was Madhu Vidya? Were there references to incubation of children which are precursor to modern test tube babies? So many insights in a single story for further research. Please read and reflect)

The Main Story

Vinata and Kadruva were the two wives of Kasyapa Prajapati[ii]. Both the queens approached Kashyapa and sought his blessings for children. As requested by them Kasyapa had given a blessing that Kadruva would have thousand mighty sons and Vinata would have two mightier children. Both wives conceived and Kadruva had given birth to thousand eggs and Vinata had given birth to two eggs.

As Kasyapa advised, the eggs were preserved in special ghee pots (as act of incubation) and after five hundred years, thousand mighty serpents came out of thousand eggs. Kadruva was elated. Vinata was depressed and she waited for some more years and out of desperation and jealousy, she broke one of her eggs into pieces. It was strange and she found a well built and strong muscled boy but without the thighs and legs. The half-grown boy was very angry at his mother for her impatience and cursed her that she would become the slave of Kadruva for five hundred years.

The boy, after a while composed himself and told, ‘Mother! Don’t get depressed. Preserve the second egg for another five hundred years. A mighty boy shall emerge and rescue you from slavery’. The half-grown boy was named as aṇūra (अणूर) since ūru (ऊरु )in Sanskrit means thigh and since he had no thighs his name was Aṇūra - a man without thighs.  Later on, he became the charioteer of lord सूर्य (the sun god) and protected the earth from the scorching heat of the sun by shielding his back as a protective umbrella.

After a few years both queens went out for a happy ride near the seacoast. There they saw Uchhaisrava, the celestial horse of Lord Indra from a very long distance. Vinata was amazed at the total white complexion of the horse. Kadruva did not agree and told that it was not totally white. They bet over the color of the horse; and the one who was defeated should become the slave for the other. Since it was almost sunset, they both returned to their homes.

Kadruva summoned all her sons and requested them to encircle the tail of the horse to make it appear black. The sons were reluctant to perform an unrighteous task to save their mother. Kadruva did not want to become a slave and so she cursed her sons that they would be destroyed in the ‘Sarpa yaga’ (the sacrificial fire of serpents) to be performed by the king Janamejaya in future. The serpents shuddered with fear and Karkotaka (one of the sons) agreed to accomplish the task of her mother and begged her to suggest a remedy for her curse.

Kadruva became calm and suggested that one pious Rishi by name Astika would stop the Sarpa yaga and save the serpent community from being extinguished totally.

On the following day both Vinata and Kadruva went to see the horse from proximity and they found the horse tail black (since it was encilcled by Karkotaka). As agreed, Vinata became the dāsī (दासी- slave) for Kadruva. Vinata grieved a lot for she had to become a slave to her sister-wife. All gods were happy at the turn of events since the curse of Kadruva would sure destroy majority of the venomous serpents who were harmful to society at large.

Years rolled by and after five hundred years the second egg automatically broke open and a huge eagle with a pair of broad wings fluttered out of the egg with a big bang. He was none other than Garukmanta (the eagle king) and immediately after his birth he rose to sun to demonstrate his might. All gods bowed to the king of birds and made friendship with him.

One day when Garukmanta was with her mother Vinata, Kadruva called her aloud and asked her to take her (Kadruva) to the seacoast. Vinata took her over her back and Garukmanta took a few serpents over his back and they obliged the request of Vinata[iii]. After a while the serpents asked Garukmanta to take them to beautiful places of interest. Garukmanta was disgusted for a while and asked Vinata as to why they had to perform all jobs of the serpents and their mother. ‘Since I have been defeated in a bet, I had to become a slave for Kadruva’, Vinata lamented.

Garukmanta felt very bad and asked the serpents. ‘Please tell me what all you want for releasing my mother from slavery and I will do the favor for you’. Serpents were very happy, and they asked the celestial nectar (amṛta) which would eventually immortalize the serpents. Garukmanta agreed for the deal. He defeated the gods including Indra in a battle and took possession of the nectar. The greatness of Garukmanta lied not in possessing the nectar but in not consuming even a drop of it even though it was very much in its hands. Lord Vishnu was pleased with the nonchalant detachment displayed by the eagle and appeared before him[iv]. Eventually he became the vāhana (vehicle) for Vishnu. Visnu blessed him that he would become immortal even without the nectar.

When Indra failed to rescue the nectar from the hands Garukmanta he sought his friendship and appealed not to give the nectar to venomous serpents. He feared that it would invite trouble on earth. Dangerous people deserve destruction, let alone toleration. Garukmanta suggested that it was up to Indra to take over the pot of nectar after it was handed over to serpents.

As planned, he reached the serpents and put the nectar over the darbha grass and asked the serpents to have it after a bath. The serpents were pleased to release his mother from slavery. They rushed to take bath and by which time Lord Indra descended from heaven and took off the nectar pot. The serpents desperately searched for the nectar and out of greed started licking the darbha grass. The sharp grass pierced their tongues into two pieces, and it is said that serpents had acquired two tongues from that time. Darbha grass attained sacredness since the heavenly nectar was kept over it. Even now it is a tradition to use darbha grass for majority of religious rituals in India.

Small episodes connected to the main story of Garukmanta

We come across two small episodes connected to the main narrative. Indian tradition believes that the person who reads or hears this story including these small episodes shall attain the heaven. Let us see these small episodes also in a nutshell.

Before embarking on the great task, Garukmanta sought the blessings of his mother and asked her to suggest some food which could give him enough strength. ‘Oh son! In the midst of the sea, there is a village inhabited by hunters. You eat all those hunters to get enough strength. Let the Sun and Moon protect your back. Let the Vayu (wind god) protect your wings. Let the fire god protect your face. Let the eight celestial Vasus protect the entire body’.  Garukmanta followed the advice of his mother and gulped all hunters.

Still he was hungry. He went to his father, Kasyapa, sought his blessings and asked for food. ‘Oh son! Let all Vedas give you enough strength. You please go to the pond that can be seen from hear. There an elephant on land and a wild tortoise in water have been fighting for years with lot of hatred and anger. You eat those two animals and get enough strength to fight with the gods’.

Garukmanta inquisitively asked, ‘Father! Why are they fighting with each other’?)’

1.    Story of the Tortoise and the Elephant

Kasyapa narrated a story of their previous births thus: ‘Once upon a time there lived a Rishi by name Vibhavasa who was always angry with everyone. He used to keep the entire money as joint property and never willing to give the dues of his brother. Supratika wanted the division of property. Vibhavasa advised, ‘The property should not be divided. Our real enemies appearing as our common well-wishers interfere in our internal affairs and destroy both of us. Even dharma suggests that the elder brother should treat his younger brother as son; and the younger brother should treat his elder brother as father’[v]. But Suprateeka did not agree. Vibhavasa got angry and cursed his younger brother to be born as an elephant in the following birth. Suprateeka also cursed his brother to be born as a wild tortoise. Thus, brothers have been fighting for years with old animosities. You eat both of them’.

Garukmanta reached the pond and picked both the elephant and the tortoise with its two nails and flew into the air. He was searching for a place to keep both of them before eating. He found a huge branch of a tree protracting some hundred yojana length and perched upon it. Immediately the branch broke and was about to fall.

2.   Story of Vālakhilya (वालखिल्य) Rishis

When the branch of the tree was about to fall, Garukmanta noticed a few rishis hanging upside down from the branch of the tree. They were none other than vālakhilya Rishis who were doing penance with all perseverance and they should not get killed. Garukmanta immediately caught hold of the branch with his beak, and unable to know what to do, flew into air and reached the abode of his father. When he was flying over the rivers and mountains, everyone including the gods surprised at the strength of the eagle. Even the rishis were amazed at this extraordinary feat. Kasyapa saw his son coming towards his direction and prayed vālakhilya rishis to bless his son and not to get angry with him. ‘Garukmanta has embarked on a task for the benefit of the people at large’. He added, ‘Vālakhilya Rishis knew Madhu Vidya[vi] and they live by drinking the rays of the sun’[vii]. The rishis were pleased and came down from the branch of the tree branch. Garukmanta dropped the branch over the mountains and then ate both elephant and the wild tortoise who were all the time under the grip of his nails.  

With sustained physical energy and with the blessings of his parents the mighty eagle made its destiny drawn much before it reached the gates of heaven.

Analysis of the Story

Abraham Lincoln was quoted as saying “Give me six hours to chop down a tree and I will spend the first four sharpening the ax.”

Defeating the gods is not an easy task. It needs lot of preparation, many dos and don’ts and of course the blessings of parents.

1. Careful analysis of the story reveals the meticulous preparatory (in modern parlance- the strategy) ground for defeating the gods. A task of this nature cannot be accomplished without the blessings of parents. Garukmantha is approaching his mother and then father before embarking for his great task. We need to carefully read the words used by Ved Vyasa to understand the minds of parents. Mother blesses that different gods protect different limbs of her son. He is going to fight gods but his mother invokes gods and seeks that the same gods have to protect him. Kasyapa invokes four Vedas and blesses that they should protect him. Vedas stand for Eternal Truth and the cause for which Garukmanta has set out is a noble one- that is redress the wrong done to his mother.
2. After getting spiritual prowess from the blessings, Garukmanta seeks physical prowess. The story emphasizes the importance of both physical and spiritual powers.
3. Garukmantha was advised not to eat Brahmins while eating Nishadas. Why? In Maha Bharata, a Brahmin is one who has Brahma Jnana (ब्रह्म ज्ञानेन ब्राह्मणः - brahma jñānena brāhmaṇaḥ). A Brahmin who lives on alms and spreads the message of wisdom needs to be respected. Garukmanta ate all Nishadas since they are hunters who kill animals for their day today existence.
4. Garukmanta wanted to save vālakhilya rishis since they have extraordinary spiritual powers and Kasyapa was seen telling that they knew Madhu Vidya and they can sustain lives by drinking the rays of the sun. The Madhu Vidya is vividly described in Upanishads and the author of this blog is willing to explain this in detail in his forthcoming book on Stories of Maha Bharata. Modern scientists need to do detailed research on scientific applicability of this sacred knowledge for sustaining and preserving the depleting natural resources and preserves the planet for future generations to enjoy.

Sociological Insights

The story discusses slavery. We had also seen the issue of slavery when Sarmishta became a slave to Devayani in Maha Bharata (please see my earlier story vide episode number 9- Story of Yayati). Was it prevalent in ancient India? How rigorous it was? How was the slavery different from that of other countries? Let us discuss the issue very briefly.

We see in this episode Vinata carrying Kadruva on her back; and Garukmanta attending to errand works of the serpents. This is the only reference to show the ill treatment meted out to slaves. We come to know that slavery was there in ancient society and it was again hereditary. But the slavery in India is upon consent and for a cause. It was not by violence and force.  Sarmishta became slave to Devayani lest the Guru Sukracharya would desert the asuras (demons). So she agreed for a cause. Dharmaraja bet his brothers and wife and became a slave to Duryodhana in the first game of dice because it was on his volition he agreed to the terms and conditions of the game and he never wanted to go away from his words. Vinata lost the bet with Kadruva and she agreed to become a slave.

When we compare the slavery in Africa or in America or in Ancient Greece, we find that it was based on force and at the tip of the gun point. Again there was no evidence of any slave getting relief from slavery. The author proposes to discuss this issue of slavery in Maha Bharata vis-vis the practice of slavery in other countries in his forthcoming book. Serious readers and inquisitive readers may see one book ‘The History of Torture throughout the Ages’ by George Ryley Scott, Luxor Press, London) for immediate references.

The story talks about preserving the eggs in ghee pots for incubation. We have plenty of references of this sort in the birth of Drona, Krupa and Agastya etc. Is this just a myth or any underlying scientific proposition existing? Hundred years back, the concept of text tube babies and surrogate mothers was a myth and now it is a reality. Hence research needs to be done on the nuisances of preserving the eggs in ghee pots for incubation.

The story also talks of disputes among brothers over property. When the younger brother in this story demanded division of property, the elder brother refused the division on the ground that it invites troubles from enemies. The clash between the systems of Joint family vis-à-vis Nuclear family was the crux of debate that has percolated down the generations in India. The rivalries of brothers over properties is a fact even today and we witness these rivalries in high echelons of corporate sector also.

Tradition and Science

Much research has already been done on the efficacy of darbha grass. Traditional Hindus even now keep this darbha grass over food items during eclipses. It is strange that the traditions have passed over centuries in India that is one of the strong reasons for our culture could withstand the onslaughts of plethora of invasions across the country. Major civilizations across the world eclipsed but our civilization withstood the calamities.

In the story we find the villainous character in Kadruva who waged a bet and deceived his own sister-wife. Her sons, again, are venomous serpents who are potential danger to society. It is but natural that gods decided not to part with nectar with the bad elements in society.

The story exemplifies the nobility of Garukmanta. He has in his hands the celestial nectar that can immortalize him. He could have drunk it and he could have given it to his mother also. But he never intended to use it for a wrong cause. He was not interested that it should reach bad people on earth also. He did his act with discriminating intellect and acted as per the Gita dictum which says:

प्रवृत्तिंच निवृत्तिं च कार्याऽकार्ये भयाऽभये |

बन्धं मोक्षं च या वेत्ति बुद्धि: सा पार्थ सात्विकी || 18. 30||

(pravṛttiṃca nivṛttiṃ ca kāryā'kārye bhayā'bhaye |

bandhaṃ mokṣaṃ ca yā vetti buddhi: sā pārtha sātvikī)

 (that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness- translation taken from Swamy Prabhu Pada).

Finally, either in Maha Bharata or Valmiki Ramayana we find a concept pf Phala Sruti (phala śṛti- फल शृति) which means the reading/ listening of a particular story shall give certain spiritual or temporal results. This Phala Sruti will be there only for exceptional stories. Why? Traditional Hindus believe that the slokas in the story are packed with powerful sounds/ intonations (बीजाक्षरं- bījākṣaraṃ) that give fruitful results. For example, for a quick marriage of daughter, the father has to recite selected few slokas from the episode of Rukmini Kalyanam (Rukmini’s marriage with Krishna) of Bhagavata. There is also a belief that the rendition of Virata Parva on the tank beds shall result in raining. For the story of Garukmanta also Phala Sruti is given by Ved Vyasa that the readers and listeners shall attain heavens after their demise.

While closing the story, I must say that Ved Vyas has imbedded many thoughts in the small story, which, without proper analysis remains just a mythological story.

Points to ponder

1. Was slavery present in Maha Bharata times? How was slavery in India different from that of slavery in western countries?
2. What are advantages of Joint family advocated by Vibhavasa?
3. A great task can be accomplished with great planning and preparation. Substantiate.
4. Do you feel that research is to be oriented towards unearthing mysteries of super natural powers like Madhu Vidya, incubation in ghee pots etc in modern times?
5. Do you feel that just by reading or by listening to a story give transformational changes in life?
6. What is the importance of blessings by parents in daily life? What do we owe to them?
7. Do you feel that Brahmins were kept on high pedestal in the sociological hierarchy in ancient India? If so who was treated as real Brahmin?
8. What did Vishnu see in Garukmanta- physical power or mental stability before choosing him his vehicle?
9. What are the probable reasons why Hindu culture withstood the onslaught of the British and other invaders over centuries?

References

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[i] This story is taken from Adi Parva of Maha Bharata (Gita Press, Gorakhpur) written by sage Ved Vyasa.

[ii] Prajapati- the creator of all beings in the Universe.

[iii] ततः सुपर्ण माता तामावहत्सर्प मातरम्।

पन्नगान् गरुडश्चापि  मातुर्वचन चोदितः।। - Adi Parva 25.5

tataḥ suparṇa mātā tāmāvahatsarpa mātaram।

pannagān garuḍaścāpi  māturvacana coditaḥ।।

[iv] विष्णुना च तदाकाशे वैनतेयः समेयिवान्।

तस्य नारायणस्तुष्टः तेनाऽलौल्येन कर्मणा।। -- Adi Parva 33.12

viṣṇunā ca tadākāśe vainateyaḥ sameyivān।

tasya nārāyaṇastuṣṭaḥ tenā'laulyena karmaṇā।।

[v] कनिष्ठान्  पुत्रवत् पश्येत् ज्येष्ठो भ्रात्रा पितुस्समः  (kaniṣṭhān  putravat paśyet jyeṣṭho bhrātrā pitussamaḥ ) - (Neelakanta vyakhya on Maha Bharata)

[vi] Madhu vidya – This knowledge is vividly mentioned in Bruhadaranyaka and Chandagyopanishad. It establishes the presence of Jnani in all elements; and all elements within himself. The relationship between the elements of external world and the individual is analogous to the relationship of bees with honey.

[vii] Neelakanta vyakhya on Maha Bharata

Other Reference/s

‘The History of Torture throughout the Ages’ by George Ryley Scott, Luxor Press, London.

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