Wednesday, June 9, 2010

Mahabharat - Manav Dharma



A scholar once remarked "the story of Mahabharat starts with a dog and ends with a dog". How authentic the phrase is, is the thought that strikes anyone who comes across it. But, little do we know that there is truth in every grain of the word. The phrase is justified by the story of Sarama, Devasuni (the famous divine female dog in Hindu mythology Mahabharat) and another dog that accompanied the pandavas until the end. Sarama's story forms the opening note for the epic tale Mahabharat and ends with Yudishthir entering the heaven along with an unnamed dog. So, the entire essence of Mahabharat is contained in this phrase.

Vyasa's intention in writing Mahabharat was to propagate dharma through his epic-tale. He wanted to set an example for dharma or righteousness and how to follow the same through the story of Mahabharat. The agony he felt in attempting to bring out the dharma is well reflected in the phrase mentioned above. Vyasa, who wrote the Ashtadashapuranas and Brahmasutrabhashyam adopted the story-telling approach for propagation of dharma. The story is that of Mahabharat and he named it as 'Jaya kavyam'.

The story is narrated by rushi Vaishampayan to Janamejaya, the great grandson of Arjuna and this is how it became popular. Describing the greatness of Mahabharat, Vaishampayan tells Janamejaya that the final objectives of life such as the dharma, artha, kama and moksha are all contained in the story of Mahabharat and there is nothing in the world which is not present in it, as mentioned by the Sage Vyasa. Therefore, in Vyasa's words:

"dharme charthecha kamecha mokshecha bharatarshabha
yadihasti tadanyatra yannehasti natat kwachith (Aadi parva 162-52)"

Towards the end of the story of Mahabharat, Vyasa, through the five slokas known as the 'Bharatasavitri" emphasizes as to how important the quality of righteousness is to both the human life and the society and that if righteousness is abandoned and unrighteousness supported, not only is the entire clan ruined but it also causes a great deal of harm to the society. In order to attain artha and kama, one has to tread the path of dharma. Vyasa expresses by raising both his hands up and shouting aloud as if to convey the agony he felt about not being heard. The following sanskrit sloka explains this:

"Urdhva bahurviroumyeshu nacha kaschichrunotime
dharmadharmascha kamascha sadharmata kimnasevyate"

Dharma should never be forsaken for artha, kama, fear of or for protection of one's life. Dharma lends happiness to living beings. Happiness and sorrow are temporary phases of life. If the 'jiva' abandons dharma which gives everlasting contentment, then it causes destruction.

"najatakama nnabhaya nnalobhath
dharmam thyaje jeevitha syapihethoho
nithyo dharmaha sukhadukhethyanithye
jeevo nithyo hethu rasyathvanithyaha"

The Kuruvamsa that evolved and progressed due to Vyasa crumbled right before his own eyes due to unrighteousness leading to the war of kurukshetra. Vyasa describes how this destruction took place through his story of Mahabharat. Therefore, the three slokas described above are most invaluable.

What is the veda dharma outlined by Vyasa? It is the predefined frame or niyati which is the basis of the ancient Indian culture, lifestyle and civilisation. This dharma holds together the entire universe as pointed out by the critics. Paramacharya Kanchi Kamakoti Peethadipathi Sri Chandrasekharendra Saraswati asserts "dharma contributes to both spiritualism and worldliness. Dharma is 'vishwambhari' i.e., the entire universe is supported by dharma. The qualities of stability and purity of the universe is attributed to dharma".

So what is the relation between this statement and the phrase that connects the story of Mahabharat with the dog (mentioned above)?. Loyalty is an extremely important trait of a dog. Owing to this loyalty, it protects its owner who in turn takes care of it by feeding, protecting etc. Similarly, dharma protects those who abide by it. The dog is often compared to 'Kalabhairava' who though furious in nature is also a saviour in difficult times. Dharma too, protects those who protect it. "Dharmo rakshati rakshitaha".

The liason between the dharma and a dog is not just confined to this. It extends beyond to Lord Dattatreya who is an incarnation of the divine trinity, Brahma, Vishnu and Shiva (trimurthyatmaka), and the son of Sage Atri and Sati Anasuya. Datta is also a personification of vedas (vedaswarupudu). Lord Dattatreya is always followed by four dogs, signifying the four vedas as remarked by the vedic scholars. This is how the relationship between the dog and the vedas, that are the base for all dharmas is revealed.

Sarama, the devasuni once approched Janamejaya in his court and complained that his brothers caused voilence by beating her son up without any cause or motive. This unjustified behaviour leads to unrighteousness or adharma and would be the cause of destruction, declared Sarama and walked away with her son. Taking the example of this incident which occurs during the very beginning of the Mahabharat, Sage Vyasa, enlightens that "ahimsa paramo dharmah:". The story emphasizes kindness towards all living beings.

The story of Sarama is suggestive of the fact that the Kauravas were destroyed because they caused unnecessary harm to the Pandavas, as pointed out by some literary critics. Few others mention that Sarama's statement urged Janamejaya to learn more about the Kaurava-Pandava enemity.

In the analysis of dharma, the dog is given significance not only in the beginning of the kavya but also towards the end. In the war of Kurukshetra, dharma was established by the Pandavas through their victory and Yudhistir ruled the kingdom for thirty six years. After this, mention of the dog is made again in the context of Yudhistir's entry into the heaven.

After the death of his brothers and wife, dharmaraj Yudhistir proceeds towards the heaven with his physical body. He is followed by a dog all through his journey. Indra, the king of heaven stops Yudhistir saying that only he has the right to enter into the heaven and not the dog. Yudhistir replies that if the dog, having followed him all this time is denied entry into the heaven then, he too shall not enter and so the argument takes place. Enlightenment of the fact 'Aatmavat sarvabhootani' meaning 'all creatures are equal to me' is practically seen in Yudhistir. The dog then appears as 'dharmadevata' and commends the righteousness of Yudhistir.

Through the two incidents related to the dog, Vedavyasa, advocated the concept of dharma which is the essence of Mahabharat. Through the story of Sarama, he conveys that if dharma or righteousness is not followed it could cause a great deal of harm; and through the story of Yudhistir, he puts across that if righteousness is followed, how good it can do. The path of dharma is not easy as the Pandavas had to face many difficulties, losses, hurdles and humiliation. Yet, Yudhistir or dharmaraj and his brothers did not faulter a bit in carrying it out. The only exceptions were the ones guided by Lord Krishna as 'apad dharmas'.

Voilation of dharma may temporarily give happiness, success and prosperity. But, the harm is done on a larger scale and this has been shown through the kauravas in the Mahabharat.

Dharmas are of different types such as individual, social and racial, caste-based classifications, of war, king, women and spiritual. The impact of these dharmas in human life is undeniable. Based on the main and other sub-stories of the Mahabharat, an attempt to analyse the concept of 'manav dharma in Mahabharat' as laid out by Sage Vyasa is being made through this and such other articles.

(*) This work is a translation of the article 'Mahabharatam - Manava Dharmam' written by Dr. D. Vidyeshwari and Dr. I.V. Kanthalakshmi and published as a series of articles in the telugu religious and cultural magazine 'saiva matha prabodhini'.

'Bharatvarsham' refers to the whole of modern India which is an islet on 'Jamboo dweepam', an island south to the Himalaya mountains, based on the geographical description given in Mahabharat. The island derived its name from a great warrior emperor called Bharat, born to King Dushyanta and Shakuntala. Also known by the name 'Sarvadaman', this story talks about Bharat's parents, his birth etc. Sage Vyasa analysed this story from the perspective of dharma while Kalidasa, the great poet potrayed it as a romantic drama called the 'Abhignyaana Shakuntalam' in sanskrit.

Shakuntala was born through Menaka-Vishwamatra's union (deva-manav). Vishwamitra is one of the most venerated rishis of ancient India. Once, Vishwamitra went into the deep forests to perform severe penance or 'tapasya'. At that time, Menaka, the most beautiful apsara or a celestial dancer from Indra's court was sent to the earth to disrupt the severe meditation of Vishwamitra. Menaka, whose intention was to seduce Vishwamitra, succeeded in her ploy and he fell for her beauty. Shakuntala was therefore born of them. Soon after, the sage realizes that his purpose was defeated and he goes back to perform penance. Menaka, glad that her purpose has been accomplished, goes back to the heavenly realms leaving the child on the earth. The child is picked by Sage Kanva who raises her in his ashram. Since the child was protected by the birds ('shakuntams' in sanskrit), she is named as Shakuntala by sage Kanva.

Dushyanta, while on a hunting trip visits the Kanva ashram one day. There, he comes across an exquisitely beautiful Shakuntala and is immediately attracted to her beauty. Dushyanta had never seen a maiden of such grace, charm and beauty. He comes to know that she is a hermit girl. Realizing that he has lost his heart to her, he is intrigued by the thought as to how he can fall in love with a sage's daughter. He enquires about her and finds out that she is born to Vishwamitra, a Kshatriya, and Menaka and comes to know that she is indeed a Kshatriya-girl. He is elated about the fact that even his heart did not fail him in performing the dharma or the righteous act and since Shakuntala is a Kshatriya-girl, he was not wrong in losing his heart to her. Shaktuntala though is attracted to him yet retains her sense of balance owing to the qualities innate to her. She imbibed both Vishwamitra's strength of mind and courage and Menaka's desire and temptation. Dushyant urges her to enter into a 'Gandharva' style wed-lock with him in line with the Kshatriya-custom. She agrees to it but puts forth a condition that the son born to them must become the emperor. Dushyanta promises that their son would become the legal heir to the paurav dynasty.

Dushyanta returns to his kingdom after sometime. Sage Kanva arrives from his travels and learns about the happenings through his divine powers to look into the past. He is happy for his Shakuntala and blesses that her child would become the emperor king. True to his words, Shakuntala gives birth to a baby boy. Time passes but Dushyanta does not come to fetch Shakuntala. Kanva realizes that it is time for Shakuntala to reunite with her husband. In keeping with the Hindu customs, Sage Kanva says that it is not right for a married woman to stay at her maiden place for long and sends her to Dushyanta along with his disciples. Shakuntala bids good-bye to her father and friends and tears herself away from a secured life and proceeds to join her husband.

Shakuntala, accompanied by her son and sage Kanva's disciples enter Dushyanta's court. Contrary to Shakuntala's expectations, Dushyanta does not acknowledge her. Shakuntala is surprised, hurt and feels a sense of rejection. Without wasting any time, she starts to narrate about their meeting and reminds him about their Gandharva-rite wedding and that the boy is their child. An expression of disbelief marks Dushyanta's face. Shakuntala, taken aback by this behaviour is jolted into a sense of deception. She wonders if the promise he made to her was for real or a fleeting one.

Continuing to remind him about their union, Shakuntala goes on to describe the duties and responsibilities of a married man towards his family, its significance and greatness and the joy that can be derived by hugging one's son. She tells how important it is to be true (to one's partner) and abide by dharma or duty. The reprimand has no impact on Dushyanta and he stands unmoved. Just then, there is an 'akashvani' or a voice from the skies testifying that Shakuntala is indeed Dushyant's wife. Dushyanta then accepts his wife and son.

Dushyanta gives the following reasons for denying the truth - one, he would be blamed for marrying a hermit's daughter which would be against the kshatriya-dharma and two, the other queens, members in the court and his subjects would not appreciate and accept it. Justifying himself, he accepts them both publicly. The question posed here is - had the 'akashvani' not come to her rescue, what would have become of Shakuntala's fate?

Kalidasa retells the story from two standpoints. One, Dushyanta fails to acknowledge Shakuntala owing to the curse by Durvasa rishi. He does so because he does not want to potray Dushyanta as a weak character who was not bold enough to accept Shakuntala. Two, he wanted to dramatize the story. However, Sage Vyasa who is the propagator of dharma narrated the story as it occurred in the history and therefore did not alter it at all. Vyasa's aim was to preach dharma through the story of Shakuntala while creating sympathy towards her. Also, the story gives out an all-time message to anyone and for all times. The story comes as a lesson to the young women since people like Dushyanta exist at all times. Women at such times must not lose courage. Shakuntala too was not dismayed and she did not return to her maiden home. While reprimanding Dushyanta, Shakuntala lays stress on the value of truth, importance of family life, value of having children, and most importantly, the bliss that is derived from hugging their son.

(*)Nannaya emphasizes the significance of dharma as propagated by Vyasa by using metaphors to bring out the truth more beautifully. He says "man cannot live without water. Digging a well to quench his thirst is a good deed. Better than digging a single well, is to dig a hundred such wells; and still better than digging a hundred wells is to perform a yagna. Better than performing several such yagnas is to bear a son. Better than bearing a son is to bear a hundred sons. And better than bearing a hundred sons is to tell a truth." This is to say that telling the truth is greater than performing good deeds a hundreds of times.

Well aware of the fact that Dushyanta pretended not to acknowledge the truth and accept Shakuntala, she kept reiterating the events that occured between them in the past. In saying so, she emphasizes that no injustice must be meted out to her son.

According to the principles defined by the 'bharatiya aalankara sastram', or 'poetics' be it in a drama or in poetry, a hero is depicted as courageous, noble and dignified. Such a character is called as 'dheerodatta'. This is the reason why Kalidasa retells the story and augments it with Durvasa's curse to show that Dushyanta actually forgot Shakuntala and that he did not wilfully reject her. At the same time Kalidasa commends Shakuntala's courage and her inner strength of mind in raising her son (Bharat) in the rishi's ashram. Be it Vyasa, Kalidasa or Nannaya, each one of them has highlighted the qualities of calmness, patience and strength of mind in a woman in carrying out the dharma. Characters such as Draupadi and Damayanti too belong to the same class. Despite being confronted with hardships and difficult times, these women did not lose their self-confidence and dignity. Though they had to submit to their fate, yet they led successful lives.

The story of Shakuntala brings out certain dharmas that apply to everyone in general. These are:

1. The five elements in the nature and our conscience is the biggest witness to our actions. Therefore, performing deeds (good or bad) under the impression that we are not being watched by a third eye is not right.

2. Humiliating a wife gifted with good qualities and capable of giving a son will not find a place either on earth or in heaven. A man blessed with a good wife and a son will be able to carry out his duties without any obstacles and be able to lead a happy life.

3. A man with a capable wife and a happy married life has a better control over himself when it comes to desires and other attractions.

4. In carrying out the dharmas in life and in begeting a son, a supportive wife plays a pivotal role, as described in our hindu mythology.

5. A man blessed with a good family life will be able to withstand disasters.

6. A man who forsakes his wife and children will not find a place either in heaven or on earth.

These dharmas define the basis for leading a comfortable marital life. Through the story of Shakuntala, the significance of family life and the dharmas required to achieve those are brought out.

footnotes:

(*) Nannaya is the first poet or adi-kavi in telugu literature. He belonged to the 11th century A.D. and was the court poet of King Rajaraja Narendra of the Chalukya dynasty. Nannaya was inspired by rajaraja Narendra to translate Vyasa's Mahabharat in telugu.

(*) The basis of this article is the book 'Andhramahabharatam' authored by Nannaya.

This work is a translation of the article 'Mahabharatam - Manava Dharmam' written by Dr. D. Vidyeshwari and Dr. I.V. Kanthalakshmi and published as a series of articles in the telugu religious and cultural magazine 'saiva matha prabodhini'.


This article aims to analyze the discussion between Yudhishtir, the eldest of the Pandavas and Draupadi, the wife and queen of the five great pandavas. The debate takes place in the exile the Pandavas are banished to after losing to the Kauravas in the dice match. The background to the debate is the dice match between the Kauravas and the Pandavas in which the latter lose and Yudhistir bets his kingdom, brothers, himself and wife and loses all. Draupadi is much humiliated after being insulted in the court in the presence of venerated rishis, Gurus, elder family members and the public. Her respect and pride suffer a setback in a manner that no woman ever faced. After losing the kingdom, the Pandavas are sent to the exile for a period of thirteen years. Inspite of this, Dharmaraj silently accepts to go to the exile and his brothers too stand by his side. The discussion between a humiliated Draupadi and Dharmaraj revolves around attributes such as patience, valour, peace and tolerance. Draupadi cannot understand why they should not stand up and fight? Why should they suffer if they are the righteous ones? The Kauravas not only abused and insulted the Pandavas since their childhood but they also tried to kill them many times. Draupadi argues that the Pandavas being great warriors, need not remain silent and submissive and shows her dislike towards this undue tolerance and emphasizes that such a behavior is not right.

Supporting her view, she begins to narrate the following story -

Bali Chakravarthy, the grandson of Prahlad, once asks him “which of the two qualities is great? forgiveness or showing one's valor?”

Without hesitation Prahlad replies “Neither should be used beyond a limit. A king or a person in authority must not be too tolerant. At the same time, such a person must not exercise his strength or power on his subjects all the time. There should be a right time and context to display these attributes and this is the principle by which a King or a person in authority must rule.

A person in authority must ensure that his subjects perform their duty. An strict ruler can ensure that his subjects perform their work and also develop fear and respect for their superiors. Where rigidity is not followed, neither will the people develop fear nor respect and work too will suffer. People who deal with money misappropriate it if left unsupervised. Also, showing too much of patience and turning a blind eye to unrighteous acts eventually leads to corruption.

On the other hand, showing too much of anger leads to unfavorable consequences. It creates too much fear within the subordinates, just as a snake is feared. This leads to enemity and grudge between both the parties. A person who shows his valor or tolerance at the right time and in the right context will find a place in both the heaven and on earth. Such people will be much admired by their subjects. This is how Prahlad preached a diplomatic attitude and stressed on a reasonable and wise behaviour.

Prahlad is a perfect example of someone who lived as per circumstances. He comes across as a contrasting personality in which, as a five-year old he is extremely devoted to Lord Nayarana. He is so lost in His devotion that he does not know of another world that exists. But, when the Lord appears to Him and instructs him to perform the duties of a King and rule the kingdom, Prahlad obliges and follows to the word by ruling in a righteous manner.

Applying the same to the present day scenario, such a duty must be fulfilled at all times. If law-enforcement is not followed and government officers faill to perform their duties and responsibilities in a righteous manner, the government would fall apart and this would only pave the way for insecurity, corruption, unrest and voilence in the society.

Having heard Draupadi's argument, Yudishtir contradicts that anger, revenge and impulsive behaviour are not proper and would only cause harm. He says that anger leads to sin. It harms the three aims or objectives of human life (according to Hinduism), such as the dharma, artha and kama. A person furious by nature does not regain his sense of balance and the discretion to perform the right or the wrong. Such a person does not think twice to even accuse his Guru or the teacher. Such a person also has a tendency to commit suicide which is by far, a bigger sin. Anger is like fire and can be cooled only with the water of wisdom. And a person who can control his anger can only do so. A person with a calm mind can conduct himself appropriately in every context. He says that a person like him who knows his dharma well should not lose his temper.

He highlights that a person must not be enslaved to anger and by conducting patiently, he would emerge a winner in life. If the quality of tolerance adds to valour and courage, success is assured no matter what the path and all that is desired can be achieved. A person finds a place in heaven by gaining vedic knowledge, brahma-gyan and performing yagnas. The same place can be attained by a person who is filled with forgiveness. Yudishtir therefore resolves to follow his dharma which is a moral obligation which every person must follow.

Describing how a person should give up his anger completely and stick to peace and tolerance, he tells that great personalities like Vyasa, Bhishma, Vidura, Krupa, Drona, Sanjaya etc. who know very well how to carry out the dharma; Markandeya, Maitreya, Vasishta, Narada and such great yogies have praised his tolerance towards the Kauravas and have respected him for his righteousness. These people advocated that we must not be followers to others in an incorrect path and that right conduct and truth must not be forsaken for anyone. By submitting to anger, jealousy and prejudice and committing adharma or unrighteousness, Drithirashtra's sons have rung the bell for disaster. He tells not to go by present circumstances which appear unfavorable to them. A virtue must not be abandoned just because we cannot see its fruits immediately.

While emphasizing that tolerance and calmness must be practiced according to the context, Draupadi remains firm in her argument. She says that though the qualities described by Yudishtir are great, yet when a person is confronted with unfavorable situations and perilous conditions, he must attempt all his best to overcome such situations and not leave it to the fate. A person must first make an attempt and fate should also lend support. Only then can success be achieved. Leaving everything to fate without making any trials will only lead to failure. A person should plan how to conduct a specific task and then carry it out. She gives an example that sesasme seeds are filled with oil and wood can ignite fire. If a person knows how to start a fire using both, then the task can be accomplished. However, if a person prays to God to give him oil from the sesame and fire from the woods without making any attempt, fire cannot be lit. This implies that divine intervention does not work where there are no human efforts.

The same is expressed by Bhishma at the time when Yudhistir wins the battle against the Kauravas. He says that in order to sow the seeds land must be available. Therefore, a man's effort is like the land and sowing the seeds is like God's blessing. Therefore, success can be achieved when both are present. If a man prays for success without making any attempts, it is futile.

Draupadi says that a man's attempts are futile if they are not blessed by God. Even if the land is available, seeds have to erupt. Just like a small fire that burns brightly in air, similarly, good deeds invoke God's blessings. That is, if a man's deeds are not pure, then he is not a recipient of God's blessings. Therefore, to achieve anything in life, both divine co-operation and a man's attempt must equally be present. Not only that but in order to gain the divine support, a man's actions or deeds must be pure. This truth has been revealed clearly in various contexts in the Mahabharat.

In the context of the present story, the dharmas preached by Draupadi must be followed by everyone in general. Dharmaraj's tolerance and peace must be followed depending on the situations and conditions. These conditions relate to the time and place making dharma as the base.

(*) This work is a translation of the article 'Mahabharatam - Manava Dharmam' written by Dr. D. Vidyeshwari and Dr. I.V. Kanthalakshmi and published as a series of articles in the telugu religious and cultural magazine 'saiva matha prabodhini'.


The virtues of truth and dharma or duty have a great place in the Hindu philosophy. Dharma is the path of righteousness and be able to live life according to the code of conduct as defined by our vedas and upanishads. However, there is no perfect definition of time and context in which a particular dharma is considered to be accurate. Depending on the context and circumstances values such as justice and duty (or righteousness) that a man must perform changes. What could be right in a particular circumstance may not necessarily be so in another. Therefore, the quality of dharma must be analyzed very microscopically. Values such as these pose a question to man all through his life. Though a man may master these virtues theoretically, yet when faced with a practical situation may falter and face problems in implementing. Wisdom therefore lies in being able to adopt them practically. This analysis of dharma came very naturally to Dharmaraj who never gave it up in his life. And so, it is rightly said that Yudishtir was an epitome of dharma and truth.

Draupadi argues with Dharmaraj not to put up with the Kauravas particularly if they are not wrong. Bheema also sides with her and contends that they should revolt. He points out that spending thirteen months in the forest are equivalent to spending thirteen years and that they need not stay any further but pick their weapons against the Kauravas. Inspite of such a strong argument from Draupadi and Bheema, Yudishtir was not convinced. He insists that having accepted to spend thirteen years in exile, they should not go back on their word.

On listening to the debate, one may wonder if Yudhistir really wanted to seek revenge against the Kauravas? Being so strong and capable and a high-caliber Kshatriya warrior, is he really so tolerant and peaceful that he can swallow the humiliation caused by the Kauravas? The answer is 'no'. Dharmaraj is certainly not the kind. In a court filled with the Gurus, rishis, elder family members and subjects, Bheema and Arjuna vow to avenge their insult against the Kauravas. Yudhistir takes the moral responsibility to fulfill the promise and also to regain his kingdom. He is like a fire covered by ashes burning inside and yet looks soft and cool outside, waiting for the right moment to attack. Yudishtir is among those who can read people's pulse and predicts that if they return without completing their tenure in exile, they will only earn disrespect from the subjects in the kingdom. On the contrary, if they keep up their promise and return after completing thirteen years and the Kauravas still do not budge, Yudishtir is sure that the people will stand by his side. He has the foresight to judge so.

After completing their promised period in exile, it is the duty of the Kauravas to handover their kingdom. Dritirashtra's duty was to ensure that justice was meted out to the Pandavas. However, being blinded by his sons' affection, he is biased and does not hesitate to dishonour his word. Deep inside his heart, he is aware of the Pandavas' bravery and also fears that his sons might be defeated in the war, if it took place. Banking on the soft and humble side of the Pandavas, he is optimistic that they will neither ask for their kingdom nor fight with the Kauravas for it. He therefore sends Sanjaya as a messenger or ambassador to enquire about their welfares. Sanjaya enters into the court held by Yudishtir, his brothers, Sri Krishna, Drupad, Viraat etc. Masking Drithirastra's affection towards his sons, he speaks diplomatically and says that a righteous person like Yudishtir who holds on to dharma all the time, so peaceful, noble and tolerant must not wage a war against the Kauravas. He mentions the destruction and harm that can be caused by the war and thereby raises the topic of war, expressing Drithirashtra's views. He says that Duryodhana is not a person of integrity and therefore much harm has already been caused to the family and their reputation due to him. He therefore pleads with Yudishtir to keep up the family pride and prestige and avoid it from being ruined. He warns in a threatening tone that it is not easy to fight with great warriors like Bheeshma, Krupacharya and Drona and tries to feed sense into Yudishtir by reminding him of alarming consequences. He therefore hints that Pandavas should neither ask for their kingdom nor invite a war, thereby revealing their uncle's mind. These words were enough to resurface Yudishtir's suppressed anger.

Like a guardian of dharma, he stood by it all the time and bottled up his feelings just to be true to his word. But on hearing his uncle's message his tolerance breaks all boundaries and expresses a sudden outburst of anger. He says out aloud -

Yudishtir – "Sanjaya, did you ever hear of me speaking about the war? Dritirashtra is not a man of principles. When injustice was being meted out us in the court, he did not rebel and now with his evil intentions and immorality, tries to feed sense into us? Atleast now tell him to conduct himself righteously, convince his sons and hand over what rightly belongs to us and win over his subjects appreciation. If he does so, he will not invite a war from us."

He then goes on to reply to Sanjaya's challenge to fight with the likes of Bheeshma, Kripacharya and Drona. He says that at the end of the thriteenth year when the Pandavas were living with King Virat in an unidentifiable form, the Kauravas go on to attack the Pandavas (called the uttaragograhana yudh). At that time, Arjuna defeats Dronacharya, Kripacharya, Bheeshma and the entire Kaurava clan. He reminds Sanjaya of this and asks if they have invited a war with them only to desire death? Greed for the kingdom leads to war and destruction, he says explicitly.He threatens saying “the bright flag on Arjuna's chariot is enough to blind them, leave alone his arrows. Despite this, Sanjaya keeps insisting on not to desire for the kingdom, speaking affectionately all this time and acting as an ambassador. He tries to bring Pandavas to a compromise.

Yudishtir while expressing his anger draws a line between justice and injustice, the right and the wrong. To differentiate between the right and the wrong very minutely, it takes one to think and analyse deeply and only such a person can make a right decision. What appears to be right in a specific context may infact not be a dharma and what is dharma may not be appropriate for that situation. In order to protect his rights, it is not unrighteous if he wages a war and that would be the dharma of a Kshatriya. He says sternly and confidently that if proved wrong, he is to be blamed. Non-voilence is above all the dharmas and that we all agree. But it is a King's duty to destroy the sinners who ruin their clan and bring harm to the society. Yudishtir, who never mentioned of a war all this time now declares that war is indeed inevitable.

Yudishtir's logic predominates in the debate. He says that revolting against the Kauravas and fighting against injustice is right for them in every way. He thus utters sharp-edged words. The same Yudishtir who talks about patience, calmness, valour and strength to Draupadi expresses his anger in this context.

The name Yudishtir implies 'one who is stable in war'. True to his name, he stays firm in his decision to fight against the Kauravas after the debate with Sanjaya. After Sanjaya leaves, Yudishtir sends Krishna as an ambassador to the Kauravas with a message for a compromise, as a last attempt. The Kauravas do not yield and their cruelty is proved again. This fortifies Yudishtir's decision to wage a war and he does not hesitate to declare it saying that there is no stepping back. Relationships, bondages and respect fail to move him or change his mind. To win the war, he combines his physical strength and mental capabilities and devises a strategy to conquer them. He approaches Dronacharya and Bheeshma on the battlefield, bows to them and pays respect and coaxes them to let out the secret to defeat them.

Arjuna, the peerless archer who vows to take revenge against Karna and overpower the Kauravas puts down his arms against the enemy in a manner beyond imagination. He is not able to proceed with the war against Dronacharya and Bheeshma pithamah. Arjuna decides to pick his arms against the enemy only when Krishna, through his geetopadesh (for doing one's duty, karmayoga and tatva) and by showing His divine self (vishwaroopam) convinces and inspires Arjuna to perform his duty which at that time was to battle against the Kauravas.

Yudishtir's anger and aggressiveness break all boundaries as seen in another context. This happens not with the enemies but with his dear brother Arjuna. The war has started and has become fierce. Admist this Bheeshma, Drona on the Kauravas side and Abhimanyu and Ghatothkacha on the Pandavas side fall down. Both the sides suffer heavy losses. Both the sides fight to the best of their capabilities showing their skill and strength to defeat the opposite party. Krishna & Arjuna go to fight Ashwaddhama and Samsaptakas in one corner of the battlefield some distance away from Yudishtir. Taking advantage of this opportunity, Karna attacks Yudishtir. Nakul and Sahadev are at that time with Yudishtir but are incapable to fight back Karna. Yudishtir is drenched in the rain of arrows aimed at him by Karna and is deeply wounded. He turns to escape. Since Karna promises Kunti that he will not kill any of the Pandavas except for Arjuna, he lets Yudishir escape with life.

Not to let down their forces, Bheema encourages the army and forges ahead. He disturbs the Kaurava army and attacks Duryodhana. To lend support to Duryodhan, Karna joins him and comes down as sharply as the rays from a midday sun. Karna determines to make Duryodhan the King. Krishna and Arjuna arrive at the spot but looking at the fierce-looking Karna, Arjuna decides to battle with him another day. They decide to go back and on the way meet Yudishtir. Krishna tells them how Yudishtir was wounded by Karna. They both proceed towards Yudishtir to enquire about his health. A humiliated Yudishtir is seething with anger. Immediately he asks Arjuna, “Have you killed Karna?” On coming to know that Arjuna came to enquire about his health along with Krishna, he is mad with anger. He scorns Arjuna. For thirteen years that they stay in exile, Yudishtir hides his anger and revenge against the Kauravas despite being provoked by others. He comes to the war holding faith in his brother's strengths and capabilities. He anticipated that Duryodhana and Dushyasana would be defeated in Bheem's hands and Karna in Arjuna's hands. Contrary to his expectations, he suffers a humiliation in Karna's hands who lets him escape for his life without killing him. The insult is too much to bear for Yudishtir. Adding insult to injury, was the fact that Arjuna came back without avenging his brother's insult. The disappointment that Arjuna did not attack Karna coupled with his humiliation and the weakening situation in the battlefield made Yudishtir all the more aggressive. He pricks his brother with arrows of sharp words.

He tells Arjuna that they have all lost in the battlefield. Even Krishna had to suffer defeat by joining hands with them. He says that they should retreat to the forests instead of fighting a losing battle. Or surrender to the Kurunath (Drithirashtra) and live on his mercy. He asks Arjuna "did you vow to kill Karna for this? It was my foolishness to have trusted you and come this far into the battlefield. Incapable people must not desire for the kingdom. It would have been better had you died in mother's womb or not be born as a male. Had Abhimanyu and Ghatothkacha been alive, we would not have succumbed to such a fate. You gave me a great deal of hope and trust and having come this far, you lifted me high up into the air and threw me down on the earth. Your strength and bow are of no use. Give away your bow (gandeev) to Krishna and He will do what is expected of you." He belittles Arjuna's strength, power and self-respect.

Only Arjuna was capable of fighting back Karna and he had to be provoked and inspired to be brought back to fight and emerge victorious. Their goal had to be accomplished. For this, Yudishtir's anger knew no bounds. Yudishtir knew very well where to control his anger and where to display peace and patience. Anger is one of the six enemies among lust, greed, desire etc.. Yet, depending on the time and the context, the right and the wrong has to be differentiated and followed. This applies not only to the Kings and but to all the people.

(*)Thikkana beautifully highlights the character of Yudishtir, as to how he displays wisdom through his conduct (in expression of anger at an appropriate time) in performing his duties to achieve the goal successfully.

(*) Nannaya's translation of Mahabharat into telugu was not complete. He could complete only adi-sabha parvas and half of aranya parvam. After that,Thikkana who belonged to 13th century A.D. had translated the remaining 15 parvas (from virat parvam to swargarohana parvam; parva means chapters) of Mahabharat. Thikkana gained popularity as Kavi Brahma.

(*) The left over part of Aranya Parva was fully completed by another great poet,Yerrana, who belonged to the 14th century A.D. He ended every chapter of Aranya Parva (i.e. 4 chapters--Aswasa) in the name of Nannaya. Only at the end of the final eighth chapter of Aranya Parva did he mention that the completion was done by him. So humble was he, in specifically mentioning that in his writing style, he aimed to continue in the same spirit of Nannaya, thus acknowledging the greatness of Adikavi Nannaya.. Yerrana is glorified and acclaimed as “Prabandha Parameswara” thus the Kavithrayam (Triumvarate), as they are popularly known,Viz., Nannaya, Tikkana and Yerrana jointly magnificently contributed to complete Andhra Mahabharatam in Telugu literature.

(*) This work is a translation of the article 'Mahabharatam - Manava Dharmam' written by Dr. D. Vidyeshwari and Dr. I.V. Kanthalakshmi and published as a series of articles in the telugu religious and cultural magazine 'saiva matha prabodhini'.


The story of Udank, a sage occupies a special place in the longest Hindu epic, the Mahabharat. The story accentuates the cause-effect relationship related to a specific event combining the past, present and the future. The story conveys a twin message. One, how negative attributes such as quick anger and aggressiveness in a sage can prove detrimental to the society; and two, no matter how difficult the task is, yet a true disciple must cross all obstacles to complete it.

The story begins with Udank approaching Janamejaya, the great grandson of Arjuna and instigating him to perform a yagna or homam to kill all the serpents. He tells Janamejaya that his father, Parikshit was killed by a snake called Takshak and thereby stirs up anger in him. The story takes place during Janamejaya's time in Mahabharat. The reason for the provocation are the three incidents that occurred in the past. The first incident relates to the story where Takshak kills Parikshit due to the curse from a young sage Srungi. The story goes on as follows.

Parikshit, while out on a hunting trip misses his troop and manages to reach one sage Sameeka's ashram. Sameeka is in an austere penance at that time. Parikshit, completely weary and thirsty asks for water to quench his thirst. Sameeka, who is in deep meditation at that moment does not respond to Parikshit's request. Angered by the sage's indifference, he picks up a dead snake lying nearby, flings it around the sage's neck and goes away. The dead snake coiled up around the sage’s neck is noticed by Sameeka's son Srungi. An infuriated Srungi curses that the person responsible for his father's situation will die due to Takshak's venom within seven days. On awakening from deep penance, Sameeka comes to know of the happenings and chides his son for acting on impulse. He enlightens his son that sages and hermits who practice penance must not lose their temper since anger is like a fire that burns the divine power derived from meditation. Anger destroys the eight siddhis or eight powers (ashtasiddhis) possessed by yogis or siddhas attained through the practice of yoga. Anger creates hurdles in the path to righteous deeds. Therefore, a person dedicated to penance has no right to be furious. He says that cursing a king out of anger, more so, a king like Parikshit who is noble and righteous is no good since both his kingdom and the subjects will be at a heavy loss. He says that an impulsive act done out of anger does not deserve a curse. Srungi, unaware of whom he cursed in reality caused harm to the subjects indirectly who would have to lose their king. Condemning Srungi's behavior, he advises him to at least inform Parikshit of the forthcoming danger. Since there can be no escape from a sage's curse, Sameeka sends his disciples so that Parikshit can make necessary arrangements for the kingdom one, and two, perform some noble deeds before leaving the physical body. On coming to know of all this, Parikshit regrets his actions and through Suka maharishi, son of sage Vyasa spends the remaining seven days of his life listening to Bhagawat (stories of Krishna and his devotees). Finally, he falls a victim to Takshak's venom and dies.

Udank narrates this story to Janamejaya and therefore incites him against the serpent clan. There was another reason why Udank wanted to avenge himself against Takshak. This incident occurred a few years before Parikshit's curse. A sage derives the power to curse through his power of meditation. Such a person must not submit himself to quick anger otherwise it causes a great deal of harm. Udank's story brings to light this point. It also highlights how important it is for a person to have the patience and the tact to accomplish the desired objective.

Udank was a disciple to sage Piala, whose position was considered to be as supreme as Brahma in terms of knowledge, meditation etc. Through the profound knowledge he gained from Piala, the power he derived from austere penance and through his Guru's grace, Udank not only mastered both the vedas and the shastras but also anima etc. ashtasiddhis. After gaining knowledge from Piala and on completing his education, Udank requests Piala to ask for guru dakshina. After much discussion, Piala says that he does not want anything for himself but for his wife. Piala puts forth his wife’s desire and tells him to get the divine earrings belonging to Aditi, the mother of Indira as his guru dakshina. He narrates the details to secure those earrings. The earrings were owned by one King Poushya's wife. The following story relates how she got the divine earrings.

There was a king by name Poushya. His wife was a 'Pativrata' (was completely devoted to her husband under all circumstances). Impressed by her devotion towards her husband, Devi Aditi (considered to be a mother to all Gods) gives Poushya’s wife her earrings. Piala's wife asks her husband to get those divine earrings so she could wear them on auspicious occasions. A point to be noted here is that Piala was a highly accomplished sage in terms of knowledge and wisdom and therefore he had no desires for himself. However, as a dutiful husband he was only trying to fulfill his wife’s wish and that too for a sacred purpose.

Udank sets out to accomplish the task. On the way, he comes across a divine personality seated on a bull. The divine person commands Udank to eat the excreta of the bull. Following the order, thereby showing his modesty, Udank eats the dung excreted by the bull (it is revealed to him much later by Piala that the divine personality that appeared before him was Lord Indra and the excreta was the nectar (amrit). He arrives at his destination and puts forth the request to King Poushya. After seeking Poushya’s permission, he goes to see the queen. Finding the queen nowhere, he is surprised and informs about it to the king. The king is amazed by this and tells him that the queen does not appear only to those who do not maintain sanctity. But since Udank was a highly accomplished sage, the king does not see any reason why the queen must not appear to him. Udank thinks for a while and it occurs to him that he did not rinse his mouth after eating the bull's excreta. Such sanctity is a duty to be followed for an Indian, as laid down by our shastras. He realizes his mistake, cleans his mouth and then goes before the queen who this time appears to him. He takes the earrings from her. The king requests Udank to dine with him. While eating Udank discovers a hair strand in the morsel of food he puts in his mouth. He loses his cool and curses the King that he should become blind for serving such unsanctified food. The king also loses his temper and curses Udank to be childless. A childless person ever remains indebted to his ancestors for an heir and there is no continuity to his clan. Udank requests the king to forgive him and mitigate the impact of such a curse. Poushya says that being a kshatriya he has no power to reverse the impact of his curse since such a power is owned only by a brahmin. He in return asks Udank to nullify his curse. Udank obliges.

While handing over the divine earrings to Udank, the queen warns him that Takshak, the serpent king has an eye over them. Therefore Udank remains very protective about the earrings. He however has to stop by at a sacred place to perform his routine tasks of worship and places the bundle containing the earrings on the river bank to go on with his duties. Takshak at that time comes in a nude form (Udank could not look at him since he is nude and therefore Takshak uses this trick to his advantage) and steals the earrings and disappears to the serpent loka. Udank immediately realizes this through his divine powers and goes after Takshak to the serpent loka. There he prays to the serpent deities Vasuki, Anantha and Seshu. He sees a man riding a horse and two women weaving black and white threads. He also sees six young boys turning twelve leaves on the wheels (the man is kala purusha, the women signify day and night, twelve stands for 12 months, the six boys represent seasons; as told to Udank by sage Piala later). The man asks Udank to blow in the horse's ear. On blowing, the patala loka (serpent loka) is set ablaze with fire. Afraid of the fire, the serpents urge Takshak to handover the earrings to Udank. After recovering the earrings from Takshak, Udank goes back to sage Piala and gives them over to him. Even after accomplishing his mission, Udank’s fury on Takshak does not cool down since he holds Takshak responsible for all the hurdles that came across his way. This is the main reason why he provokes Janamejaya to kill the serpent clan thereby allowing himself to avenge against Takshak through Janamejaya.

The third story describes how anger and prejudice can cause destruction and is also the primary cause for the sarpa-yaga. Kashyap prajapati (one of the associates to Brahma in creation) had two wives, Kadruva and Vinata. Impressed by their service Kashyap grants them boons. Kadruva asks for numerous sons who are both powerful and very tall in height. Vinata asks for only two sons but who are more powerful than Kadruva's numerous and powerful sons. This desire is the root-cause of bias between the co-wives.

Kadruva gives birth to serpents while Vinata gives birth to two eggs. The eggs do not hatch for a long long time. Overcome by restlessness and haste, Vinata breaks one of the eggs (for a similar prejudice between the co-sisters, Gandhari and Kunti, Gandhari tries to break open her stomach). On breaking open one of the eggs, a male child whose thighs have not yet formed comes out. The son, angered by his mother's hurriedness curses her that since his mother's jealousy and prejudice were the reasons for her breaking open the egg even before allowing her son to be formed fully, she would at one time become a slave to Kadruva. After cursing his mother, he disappears to run the chariot of Suryadev. He is named as Anoor (one without thighs). After sometime, Garuda is born from another egg.

Before Garuda is born, Kadruva and Vinata go to a sea shore. There they see a horse from far off distance. Vinita praises the horse as being spotless white. Kadruva, out of jealousy for Vinata says that the horse's tail was black in color. They both bet that the loser should become the other person's slave. Saying so, Kadruva closes the discussion and says they should return on the pretext that it was time for them to head back to perform service to their husband. Kadruva relates the entire incident to her sons and tells one of them to mask the horse's tail so that it appears dark. The serpents refuse to carry out the task since it would be unrighteous on their part. Kadruva is angered since if she lost, she would have to become slave to Vinata. Infuriated, she curses her sons to burn in the fire. Seshu, Anantha and Vasuki, of all the serpents, pray to Shiva and Vishnu to save them. One of Kadruva's sons, Karkotaka fearing his mother's curse obliges her and masks the horses's tail. Vinata thereby loses to Kadruva and becomes her slave.

The three stories mentioned above describe cause-effect relationship. Pride, anger and prejudice can go to harm a man to any extent. The six inner enemies of a man destroy a man's wisdom, self-control, power to meditate and his moral behavior.

In the story of Parikshit, the name implies 'one who has been protected'. Parikshit was a noble king. While in mother's womb, he was protected by Krishna from Ashwaddhama's arrow and therefore he was blessed to have a vision of Lord Narayana while still in the womb. Parikshit could control kali purusha (personification of kali yug) and only a person who follows his dharma so righteously can do so. Even so, he falls a prey to a sage's anger just because he was physically tired from hunting and lost his temper on not receiving a response.

In the second story of Udank, despite having obtained so much through Guru's grace, being blessed with vedic knowledge and anima ashtasiddhis and having derived power through his meditation, Udank becomes a slave to anger. His anger led him to remain childless thereby finding no place either on earth or in heaven.

There is yet another story that occurred some years before the Udank-Takshak story, which was the cause of the serpents destruction. The story goes on to show how prejudice and jealousy can cause harm. In the ashvamedha parva in Mahabharat, there is a story of another sage by the same name Udank. This story is told in the ashwamedha parva in Mahabharat.

Post-Kurukshetra war and after making Yudishtir the king, Sri Krishna proceeds towards Dwaraka. On the way, he comes across Udank's ashram and plans to meet him. Sage Udank, knowing pretty well the consequences of the Kurukshetra war then sarcastically taunts Krishna and asks "Were you successful in bringing both the parties to a compromise"? Krishna replies in a plain tone that he could not bring both the parties to a peace and that the compromise failed due to the selfishness of Kauravas. This led to a war and the Kauravas had to lose their lives. On the Pandavas side, only the Pandavas were left alive. Yudishtir was made the King. Udank is about to curse Krishna accusing him for not being able to stop the war and save the Kaurav clan. Krishna asks him to first hear him out completely. He says "I belong to neither side, I am a sole witness to everything that takes place. Gunas such as Sattva, Rajas and Tamas and the entire universe reside within me. Destiny is responsible for the Kauravas destruction. I incarnated in this world only to establish righteousness.” On hearing this, Udank cools down and asks Sri Krishna to show His real self (vishwaroopam). After showing his vishwaroopam, Krishna asks Udank to ask for a boon. Udank replies that there is no bigger boon than seeing Lord Krishna Himself and that he does not want anything. Krishna insists on Udank asking for a boon.

Udank says that the place he lived in was a dry land and therefore asks Krishna to bless so that the land is always abundant and flowing with water. Krishna says that on remembering Him, water would be available.

On feeling thirsty, Udank meditates on Lord Krishna. He opens his eyes to find a man of chandalajathi (chandala jathi is the lowest ranked class) with four dogs and tells him that to quench his thirst, Udank must lick the sweat on his body. Udank feels disgusted on hearing this and the chandala disappears. He feels cheated by Sri Krishna deep inside the heart. Krishna appears to him and says that He wanted to give him nectar (amrit) and the man who appeared as a chandala was Lord Indra and the sweat on His body was nectar. Initially, Indra argues with Krishna that a man on earth is not capable of having nectar. But, on Sri Krishna's insistence, he gets ready to lend the nectar to Udank but only once. Krishna tells Udank that the clouds would rain whenever Udank desired. Such clouds would be named after Udank and water that falls from such clouds would be called 'udakam'.

In the story above, Udank was a disciple of Sage Gautama and Ahalya. Ahalya asks Udank for the divine earrings. To oblige her, Udank approaches King Mitrasahu or Saudasu. Saudasu, due to the effect of a curse was a man-eater. Without informing Sage Gautama, Udank goes to the King for the earrings. Saudasu at that time is drenched in blood and on seeing Udank he gets ready to devour him. Udank convinces Saudasu that he came for the earrings and on returning those to Ahalya, he will come back to Saudasu. Saudasu's wife was called Madayanti. After giving the earrings to Udank, she warns him that those earrings were much desired by the devas, yakshas, gandharvas and nagas and so tells him to be careful. While carrying the earrings Udank on the way, stops by to perform his daily ritual (sandhyavandan). He hides the earrings in a bag and ties it to a tree trunk. The bag is blown by a strong wind and it lands on the earth. Immediately, Airavath, a snake appears to steal the earrings and escapes to the pathalaloka. Udank starts to dig a hole to reach the pathalaloka. Indra helps him in his mission. Udank then sees a man riding a horse. The man tells Udank to blow through the hole in the horse’s urinary bladder. Udank does as directed and the pathalaloka is set ablaze. The nagas get scared and handover the earrings to Udank, which Udank takes to Ahalya. The man who appeared to Udank was Agnidevtha. Gautama later tells Udank that on seeing him, Saudasa is relieved of the curse and he turns into a man.

Before setting out for the earrings, one day, Udank notices a grey hair on his head. Worried over the fact that he was growing old, he is struck with grief for his Guru did not yet give him a green signal for the grihastashram. He starts to weep when Gautama's daughter tries to hold his tears with her hands cupped. The tears burn her hand. Looking at the disciple who earned his divine power through meditation, Gautama sympathizes with him and promises to restore both Udank's youth and his daughter's burnt hands. He tells Udank that he could then marry his daughter since after granting her new hands, it would almost be like a re-birth for her (in those times, a disciple was not allowed to marry his guru's daughter since a guru's daughter was considered to be the disciple's sister). After tying the nuptial knot with Gautama's daughter, Udank leaves for the earrings to fulfill Ahalya's desire. In both the stories mentioned above (in both the Udank stories), there are a lot of similarities such as devotion to guru, setting out for the earrings for their guru's wives, the naga's trying to steal the divine earrings, entering the pathalalok and regaining the divine earrings after setting ablaze the pathalaloka. The differences are one, sage Piala's disciple Udank goes to King Poushya's wife for the divine earrings on his guru's recommendation for the fulfillment of his wife's desire. While, Gautama's disciple Udank goes to fetch the divine earrings to fulfill his guru's wife's desire without even informing sage Gautama. He goes to a cursed king Saudasa's wife Madayanti for the earrings. Piala's disciple enters and returns from the pathalaloka on his own strength while Gautama's disciple goes through Indra's help and returns from the pathalaloka through Agni devatha's help. Poushya's wife's earrings are robbed by Takshak snake while Madayanti's earrings are stolen by Airavath's son (does not mention the name). Piala's disciple is short-tempered and his anger does not cool down for a long time. He curses the King who feeds him and in return gets cursed by him. He wants to avenge Takshak due to his long-lasting anger for him. Gatama's disciple Udank controls his anger when Krishna appears to him and tells him to first hear him out. He also becomes a cause of relief for Saudasa's curse. Piala drinks nectar in the form of cow-dung (without actually knowing that it is nectar) without showing any disgust even before seeing Poshya's wife for the earrings. This is suggestive of the fact that Udank of this story could go to any lengths to achieve his mission. While, Gautama's disciple Udank shows disgust when nectar in the form of sweat is offered to him.

These two stories highlight devotion towards guru, brahmin and the power of meditation. They show how important sanctity is to human life. Even if one has to cross several hurdles to achieve their aim, it can be done through faith and patience.


Man is a social animal. His relationships begin with a family and extends to society and country, and are inter-linked with one another. A human relationship starts from within a family and extends universally, sharing bonds at different levels not only with other individuals but also with other creatures in the universe, with the five elements and the invisible almighty. Of all the creatures in the universe, only man is endowed with intellect, the capability to think, understand and express and appreciate God's work. At the same time, he is bestowed with the prudence to judge between the right and the wrong and carry out his duties and responsibilities. An individual is influenced by his relationships, attachments and emotions in acting or not acting in a certain way. Yet, being influenced by all this, one has to follow a specific code of conduct, live by certain principles and values and discipline oneself into behaving in a proper and improper manner.

The vedas lay down that it is an imperative duty of every man to stand by his morals, justice and code of conduct and tread on the righteous path. The morals to which a man is bound and the code of conduct that has to be followed truthfully is defined as dharma. So, where are these morals defined? These moral laws are defined by the shastras and puranas which in turn are based on the vedas. What do vedas contain? To describe aptly, vedas capture the heart and soul of the divine power that created the universe, gifting man with the intellect to think and act, defining what is expected of a man in terms of morals and values by the power who created him. Vedas are a framework and reflection of divine will. Therefore, the do's and dont's defined by the vedas cannot be denied or ruled out. These need to be practiced as a tradition handed over from one generation to another.

The six inner enemies of a man such as lust, greed, selfishness etc. surround and influence a man all the time. A man has to be strong enough to dodge these. A person who is able to resolve conflicts between these internal enemies through truth, righteousness, peace and love and stand by his morals is considered to be supreme and wise. In this aspect, there is no difference between a man and woman, children, age, caste and creed. There is no study greater than the one that analyzes the following attributes microscopically; these being the code of conduct as preached by the elders, the traditions, the right and the wrong, duty and non-duty. A person who puts these in practice and that too whole-heartedly is again supreme and wise. Any knowledge that does not educate about the truth and righteousness is of no use. Japa and tapa are also of no use when there is no control over mind and senses. The story that establishes this truth in the aranyaparvam is the story of Dharmavyadha. Mahabharat contains a critical analysis of dharmas and vedas. The story elaborates the duties a man should perfom, righteousness which he should stick to and the morals he should follow. It depicts the karma yoga of mankind. The importance of karma yoga is brought out through the following three stories that are inter-linked with one another.

The first story is about a virtous brahman who is knowledgeable about dharmas and vedas and practices penance. His name is Kaushik. The second story is about a noble housewife to whom service to her husband is the prime duty. The third and the most important story is about a man who by birth is a butcher. Though a butcher, he is a righteous man. Being ignorant of any kind of knowledge including the vedas and shastras, the housewife believes that duty and service to her husband is of the highest order in life and preaches about duty to Kaushik. Besides being highly knowledgeable about dharmas and as a person who always puts it in practice, the second story is about Dharmavyadha who preaches about dharmas to Kaushik. Inspite of being an erudite himself, Kaushik is enlightened with the knowledge imparted to him through these characters. This is how these stories are inter-twined with one another. The story also highlights the harm anger, jealousy, prejudice and ego can do to a man. Karma yoga is not just about preaching duty and justice but also putting it in practice.

The following story is about the housewife who with her devotion, faith and commitment performed duty towards her husband. She preaches to Kaushik that it is very important to have control over senses which in turn control the six inner enemies of mankind such as lust, greed, anger etc. besides just performing righteous deeds.

By nature Kaushik was a noble-hearted and righteous person. The place he lived in also had a special peculiarity. He spent most of his time learning and reciting vedas. Once when Kaushik was reciting vedas while being seated under a tree, a crane dropped her excreta on him. His anger knew no bounds. He gave the innocent bird a furiously piercing glance. Unable to withstand the fiery look, the crane fell down from the tree trunk and died instantly. Looking at the dead crane, Kaushik was overcome with repentance. He felt sorry that his anger caused the death of an innocent creature. He also regretted for his merciless behavior. His fear for sin and repentance upset him. After grieving for a long time, he set out on his normal peregrinations in the noon time.

Kaushik knocked at the door of a housewife. The lady got ready to give him food. Just as she was about to do so, her husband returned home hungry. Looking at his weary condition, she first cooked and served him the food while Kaushik had to wait. The husband fell asleep after having got satiated. The lady then proceeded to give Kaushik food. By then, an impatient Kaushik lost his temper and accused her of behaving with pride and arrogance and for making him wait for so long. He felt insulted. Kaushik does not realize that just sometime back, an innocent bird was killed due to his anger and he repented his action. Inspite of this, he got infuriated with the housewife for not attending to him immediately. The housewife then talks to him in a soft and polite manner. She justifies herself by saying that she only delayed the giving of food but did not deny him. Despite Kaushik's anger the lady neither did lose her cool nor did she talk rudely. Instead she continued to talk to him in a calm manner. She says politely that she got delayed while attending to her hungry husband and so Kaushik must not get angry. Kaushik's anger does not subside. He asks "Is your husband so great? Is he greater than a brahmin towards whom gods and demi-gods treat with respect? If you insult a brahmin, his curse can destroy the earth along with the rivers!" He thereby threatened her. The lady stood unmoved. Her expression conveyed her confidence in her duty and service to her husband which was prime to her. She says that for a woman, duty towards her husband was foremost and there was no duty above that. She indeed had an unflinching faith in her duty. On being threatened by Kaushik, she says that she is fully aware of Brahmans, their anger and their power to curse. She goes on to narrate an incident about another sage (Durvasa) who cursed the sea waters that they would be unfit for drinking. The water therefore turned salty. Another Brahman (Shukracharya) burnt an entire forest (dandakaranya) with his anger. Yet another Brahman (Agastya) devoured and digested a demon by name Vatapi, all these for various reasons though. Therefore, she says that she is not as foolish as to invite a brahman's wrath. She declares "I know about your anger and also how a crane fell dead because of it". Kaushik is amazed. He wondered as to how the lady learnt of this incident. The housewife tells him that she came to know about it through her power she gained through her devotion to her husband. She did not stop with this but pointed out to the defect in Kaushik and told him that it was not good to lose anger.

She continued "A brahman is known to crush his anger and suppress his desires. What are the qualities of a good brahman? Listing out the following qualities she says "A brahman who ever speaks truth, one who does not cause voilence, one who does good to Guru, parents, one who has control over his senses, one who considers stangers to be his own, be modest and respectable towards others, one who suppresses desires, and follows dutifully the shatkarmas prescribed by the shastras for a brahman, such a brahman is respected by the Gods. A good brahman's wealth comprises of good conduct, justified behaviour, control over his senses and his vedic knowledge. These are the steps to righteous path and are defined as most imporant duties by the vedas. A brahman does not gain his position by birth but rather through duty, morals, refinedness and good conduct acquired through vedic knowledge. She tells him "You have read enough vedas but are ignorant of the inner philosophy related to the dharma. Dharma is of different kinds and has to be analyzed in various angles. That you do not know. To know the minute philosophy of dharma, she directs him to one Dharmavyadha of Mithilangar. Describing his qualities, the housewife tells that Dharmavyadha was a truthful person by nature, obedient to his parents and was capable of preaching all the dharmas. In the end she asks for pardon.

She says "I am not conversant with the vedas and so if I have faultered, then please forgive me." There is no mention about the lady's name in the story but her character is indeed special. The knowledge she shared with Kaushik was one gained through karma-yoga. She justifies both her action as well as made Kaushik realize his fault. She spoke to him like his well-wisher and told him to conquer anger and temptation. Her words reflected her maturity, her self-confidence, her cool temperment and modesty. All this stirred up a thought process in Kaushik who, putting aside his anger, marched towards Dharmavyadha, the butcher to learn more about the dharma.

Kaushik arrives at Dharmavyadha's door and feels disgusted to see a butcher hacking meat and selling to a line of people that crowded his shop. Dharmavyadha very respectfully invites Kaushik in. He tells Kaushik that he was aware of his visit since the housewife must have sent him to learn about the various dharmas. Kaushik begins to criticize Dharmavyadha's act of chopping meat. Arrogance was seemingly apparent in Kaushik. He did not learn from his past two mistakes done out of anger - killing the bird and accusing the housewife for not attending to him immediately. In return, the housewife explains to him about good conduct, duty and morals of a brahman. He is sent to Dharmavyadha to learn about the various dharmas. Forgetting the purpose for which he came, he quickly lost his patience and starts to talk in a despising manner about Dharmavyadha's profession. He now committed a third mistake.

In reply, Dharmavyadha says that dharmas are of various kinds. Dharma by caste or by birth is one type which also determines the profession, way of life and certain duties that need to be performed. These come naturally to a man born in that caste. For Brahmans, penance, swadhyaya (recitation of vedas), truth, sanctity, brahmacharya (celibacy) are prescribed. Dandaneethi or the authority to punish or protect the country is for the kshatriyas. Agriculture and grazing the cattle, trade and commerce are for the vaishyas, service oriented activities are for the shudras. These professional duties are marked by birth.

The duty of a butcher is to rely on meat selling to earn his living. Therefore, selling meat came as a natural duty to Dharmavyadha. He says " I do not do the killing myself. But I do sell the meat at a price marked and make a living and this is my duty.The king of Mithilanagar, Janak is a dutiful king. He is very rigid about his subjects including his son performing their duties. And so if anyone failed to perform their duty, he would be punished. Besides, he says earning livelihood through right means gives a lot of peace, solace and contentment. Money should not be earned or gained through improper means. Duty by profession must not be overlooked as advocated by the elders.

Similarly, he says that greed in his profession was not right. One, extensive killing to get more meat to make more money was wrong. A butcher should kill or chop only as much meat as is enough to make his living. Profession can be anything but a man must have mercy. Since Kaushik criticizes Dharmavyadha for his profession (killing is related to voilence), Dharmavyadha preaches him that one should not merely go by what the other person is doing or assert that only an individual's thinking is right but rather comprehend the other person's situation patiently and then arrive at a judgement. He tells all this very softly though. "A person must show compassion and tolerance towards another being. People must be respected and their faults tolerated patiently. Arrogance, pride, ego and possessiveness must be conquered. Truthful talk and behavior must be followed. Not only should anger not be expressed but whatever needs to be conveyed should be done in a pleasing manner. It is important to talk less and yet convey what is good for the others.

Dharmavyadha - "I live by truth like a principle. I perform service to my parents and other elders, guests without neglecting them. I behave both modestly and politely with them. I serve the Brahmans and Gods with utmost reverence and devotion. I am considerate towards the under-privileged such as the servants and the down-trodden and do charity. I am affectionate towards my relatives. This is both my policy and way of behavior. I do not envy others. I do not point out to defects in others nor do I listen to them. I exercise control over my desires. Even in the food that I eat and in the marital life I lead, I follow a discipline." This is how he describes his way of life. One of the greatest qualities of Dharmavyadha was that he neither felt sad for being insulted nor did he feel excited at being commended. Despite being born in a butcher's class, he says that he has been leading a life full of morals and good values. He says that he was not describing all this to hold himself in high esteem but only as a part of discussion on dharma that came up between him and Kaushik. A person's treasury may be overflowing with wealth, he may be skilled at his work and hold a great position in the society or at his work, yet such a person must not speak about his glory but rather be modest and plain.

Lust and anger influence man to commit sin. Anger is the most perilous of vile. While showing anger is a sin, jealousy and prejudice are still bigger sins and must be kept at bay. Greed and temptations destroy peace of mind. A person who surrenders to greed and temptation becomes weak in character and goes miles apart from the path of righteousness. Similarly, arrogance in a person kills wisdom and takes him closer to pride and ego. There is a danger of such a man falling a prey to these internal enemies and failing to tread on the rightful path. Therefore, self-control is one of the most important quality in a man. A wise man who practices righteousness in life must not stumble and be influenced by vices. A man who harms others is a victim to his own deeds. Others need not harm such people since they are punished by their own deeds. If a man commits a sin either by circumstance or deliberately, half his sin is washed away when such a person repents his actions genuinely and the other half is washed away when such a person tells himself aloud (with determination) that he would not commit such a deed ever again. After repentance, bad thoughts must be changed into good ones. A person who protects his character, does not be in the company of atheists, who is a guardian of righteousness, who does pilgrimages, maintains sanctity in every deed, does charity and donations, shows compassion towards all creatures and provides shelter to the needy is praised by the elders for his good deeds. Such good conduct is liked and appreciated by everybody. Such deeds bring in goodness for everybody. For such a person, good conduct comes naturally and he is happy, contented and at peace. One who knows the philosophy of dharma and performs righteous deeds and does good to parents, elders, guru, society and country large is always at bliss.

On Voilence...

While this was all about good conduct, a higher righteous deed than this is non-voilence, says Dharmavyadha. He aks Kaushik "You pointed out to me the moment you came in that I was practicing non-voilence by chopping meat while I was only doing my duty laid out by my profession. I shall now tell you the subtle differences between voilence and non-voilence. Saying so, Dharmavyadha says the following about voilence.

No one shoud commit voilence and this is without any exception. While this is true, yet under certain circumstances voilence does get committed unintentionally. Small creatures are killed everyday in our day-to-day routine and this inevitable. There are millions and millions of creatures on the earth, in water and in the skies. Even without our intervention and an intention to do so, one creature kills another. Brahma in His creation created food for a creature in the environment in which it lives so that the creature need not go far in search of food. Fruits, roots, vegetables, grains, animals etc. are a food provided by nature to another being. Vedas are a standing testimony to this.

Man too, in producing and procuring food for himself commits a small amount of sin. The voilence so committed need not be on a large scale but as mentioned above, it keeps occurring on a small scale. Household activities such as grinding, pounding, lighting fire, sweeping and cleaning the house and washing and such activities involve a small amount of sin called pancha-soonas. Sages and hermits who live by the principle of non-voilence under all costs also eat fruits, grains, roots and vegetables and extracting these from under the ground or from above the trees involves a minute amount of sin. This is not considered to be voilence in real sense. Puranas mention offering of meat on occasions such as rituals to ancestors, yagnas, homas etc. Sages have also accepted this and this is not recognised as voilence or killing. A farmer ploughs his land and during this activity millions of small creatures die and this is foreseeable. All these instances describe the voilence a man commits yet from a dharma point of view these are not counted under voilence. He asks "O Kaushik, you have recited so many vedas, only you can understand the implication of this". From this we can summarize that there are some inevitables over which we cannot exercise any control. However sins committed with an intention to do so are counted as voilence and must be avoided by one and all.

On Righteousness...

The quality of righteousness is hard to explain. There is a thin line of difference between righteousness and unrighteousness. Therefore, only the vedas and the elders propagation authenticate the dharma. Voilence does not only imply killing a creature or causing physical harm but it also includes hurting one's feelings and defiling one's reputation. Therefore, a lie that does good to one is superior to the truth that harms others. A truth that causes harm to a person, if uttered, is as bad as telling a lie and involves some sin.

So, what are the circumstances under which a lie can be told? Matters involving women, performing a marriage, protecting a life, doing a good deed, telling a lie to protect oneself from losing money and lying to protect one's character are the circumstances under which a lie that is said is equivalent to the truth. This said, one must not take advantage of the situation and resort to deception and cunningness.

On Karmayoga...

Until now, Dharmavyadha advocated about morals and conducts, truth and the righteousness and above all non-voilence in detail. From here he moves on to tell about the karma yoga, the divine and human powers in the vedic dharma. In the Indian society there is a relationship between caste and the profession. Each profession is tied to a caste. Depending on the deeds performed in the previous birth, a man is born in a particular caste. After being born in that caste, he has to own the profession as dileneated by the caste. This has been elucidated by Sri Krishna in Bhagvad Geeta.

chaturvarnyam mayasrushtam guna karma vibhagasaha: (Bhagvad Geeta 4-13)

Krishna, the almighty created four varnas Brahman, Kshatriya, Vaishya and Shudra. These castes are based on the gunas such as sattva, rajas, tamas and the related karmas. Therefore, who is to be born in which caste and what attitude should such a man possess, what profession must he follow is decided by the karmas performed in the previous birth, his conduct and the gunas. Therefore, there is no divine interference in this. A man's karmas are solely responsible for his future birth and actions.

Brahmana Kshatriyavisam
Sudranamcha Parantapa
Karmani Pratibhaktani
Swabhava Prabhavairgunaihi (Bhagvad Geeta 18-41)


"Oh Arjuna, for the Brahmins, Kshatriyas, Vaishyas and Shudras, their birth is decided by their karmas in their previous birth.Therefore, the following saying as has been said in the Bhagvad Geeta by Sri Krishna.

Buddhihi: karmanusarini

Without understanding the concept of karma, a man holds God responsible for wrong doings and disasters in his life. Dharmavyadha tells Kaushik about this foible in a common man. He describes certain situations and says that though some people perform good deeds, live by morals and practice good conduct yet they fail in their endeavours. On the other hand, there are others who do not follow a moralistic way of life. Yet some others without making any attempts in life flourish. Another noticeable thing is that the poor are blessed with number of children with the affluent despite performing many prayers remain childless. The justification is that a person's karmas from the previous birth are responsible for the present condition but not his desires. Our failures and successes in life are governed by our karmas and not our own efforts. If everything were to be in man's control there would be no pain, sorrow, diseases, afflictions and death.

Dharmavyadha also describes about the plight the sinners have to bear. A person who does good deeds goes to heaven. Those who do good and bad are born as men in the above defined castes on earth. Those who commit sin are born as animals and creatures and go to hell. This is how they are caught in the endless cycle of life and death. Therefore, a wise person must not commit sin, not fall a prey to jealousy and prejudice, stick to righteousness and perform good deeds selflessly. Such a person is always at peace. He is not tied to sensual desires and temporary happiness and is indifferent to all pain and pleasures. He attains the highest state in the heaven. A person who goes on surrendering to sensual pleasures in an unrighteous manner belongs to neither world. A person who knows and ingests the reality of life that these are temporary pleasures is very happy and contented and also keeps his fellow-beings happy.

Kaushik was amazed at what Dharmavyadha had to say about so many things. He was both impressed and paid compliments and conveyed gratitude to him. He asks Dharmavyadha how he could gain so much knowledge despite being born in a butchers class. Dharmavyadha replies "there is a root to this which you should practically see". Saying so, he takes Kaushik to his parents. Kaushik sees that Dharmavyadha's parents live in a house equipped with all the facilities, is appealing and provides all kinds of comforts. They wear good apparel and adorn jewelery. The food that they eat provide good nourishment On seeing them, Dharmavyadha bows and touches their feet and asks about their welfare. They reply that they are not only leading a very comfortable life but are also very happy and contented with their son's affection. They extoll Dharmavyadha that by giving birth to him their clan has become sacred and that some divine personality was born to them in the form of Dharmavyadha. They bless Dharmavyadha. Dharmavyadha tells Kaushik "My parents are my God. Along with my wife and children we serve them and see that they do not lack in anything. I am not aware of any yagas or homas. This is the only source through which I learnt so many dharmas." Kaushik is dazed at the abundant wealth a mere butcher possessed. Dharmavyadha tells further about serving his parents. Serving Mother, Father, Guru, Agni, Atma and giving them happiness is the foremost duty of a householder. A person who can do so gains many boons. Dharmavyadha does not stop with this. He points out to Kaushik as to how he neglected his parents by paying more attention to reciting vedas. He makes him realize that Kaushik was doing a grave mistake by not respecting and taking care of his elders. Kaushik was not a bad person by nature. He did not have bad conduct or any other vices. His deep interest in reciting vedas was the cause why he neglected his parents. He was their only child yet he left them without caring for them. Dharmavyadha tells Kaushik that his parents were struck with grief and their eyes overflowed with tears endlessly just to see their son. He tells that being their only child he should not have neglected them just to gain knowledge. No matter how much knowledge he gains yet all of it would go waste if he does not care much for his parents. So, he should first go to his parents, respect and recieve them well, serve them and give them happiness. There is nothing above it.

Kaushik was overwhelmed with joy, gratitude and amazement when he heard about so many things from Dharmavyadha. Also, realization dawns upon Kaushik on hearing about how much he had hurt his parents and neglected them. He feels sorry for not caring for them and being engrossed in his own world. Kaushik develops deep respect for him. He thanks Dharmavyadha for saving him from committing a big sin which would be to neglect his parents. For this, he says that he considers him next to God. Kaushik says that there are many who preach but very few who also practice what they preach. And Dharmavyadha was one among them. He is surprised as to how a person like Dharmavyadha was born in a butcher's clan.

Dharmavyadha describes his previous birth. He was born in a brahman family. He befriended a king's son and learnt archery (dhanurvedam) from him. One day he goes out for hunting and kills some creatures. One of his arrows pierces a hermit who rolls over in deep pain. Dharmavyadha approaches him and offers to help the wounded hermit. The hermit curses him that being born in a brahman family he dared to perform a deed of a hunter / butcher and so in the next birth, he would be born as a butcher. Dharmavyadha prays for forgiveness and to release him from the curse. The hermit shows mercy but cannot revert his curse. He tells Dharmavyadha that he would still be born as a butcher but would be knowledgeable about the vedas and would respect his parents like none. He pulls out all the arrows from the hermit's body and takes him to his ashram. The hermit does not die because of all the good deeds Dharmavyadha performed in his life and the blessings thus sought. Therefore, the impact of the curse is mitigated. Because of all the good deeds Dharmavyadha performed in his present life, he could look back into his previous birth and learn about the happenings.

Kaushik then tells Dharmavyadha that despite being born in a butcher's class he still was a satbrahman (or brahman of a high class or cadre). An individual becomes a satbrahman by good deeds and not by birth. Such a person is ranked supreme regardless of any caste. An individual who is born in a brahman family and yet performs bad deeds is worse than a person born in the lowest class i.e. shudra. Therefore the differences (the highs and lows) are not between the class but are due to the deeds performed by a person. This is how Kaushik praises Dharmavyadha. Without stopping at this he goes on to console Dharmavyadha that he need not feel bad for being born in a butcher's class. Dharmavyadha grins at Kaushik's statement and says "I am not feeling bad since I have come to know about the truth. Therefore I am leading a very comfortable and happy life". Kaushik leaves for his parents place and starts to serve and takes care of them.

Inspite of having learnt so much about the vedas yet Kaushik was ignorant of so many dharmas. Therefore, education is not about learning theoretically from books but analyzing and putting them into practice is the real knowledge, as can be learnt from this story.

Dharmavyadha's character is like a Bhagvad Geeta for dharmas and therefore is known popularly as Vyadha Geeta. The story was originally told by Sage Markandeya to Dharmaraj as an answer to the three questions asked by him in the aranyaparvam. Markandeya emphasizes the following and conveys the same to Dharmaraj

- Service to husband is foremost
- Service to parents is prime
- No matter in what class an individual is born, he can become a satbrahman depending on his deeds.

(*) This work is a translation of the article 'Mahabharatam - Manava Dharmam' written by Dr. D. Vidyeshwari and Dr. I.V. Kanthalakshmi and published as a series of articles in the telugu religious and cultural magazine 'saiva matha prabodhini'.



Chapter 7 - The story of Nala and Damayanti

The story of Nala and Damayanti appears in the epic Mahabharat as a couple who faced various obstacles to lead a happy life. This story attained great popularity. Kalidasa, the great poet potrayed the story of Shakuntala as a romantic drama. Harsha too, in sanskrit, wrote the story of Nala and Damayanti by the name Nyshadham which was translated by Srinadha Mahakavi into telugu as a beautiful romantic and poetical kavyam by the name Sreeranga Nyshadham. Adikavi Nannaya who was a very skillful narrator wrote this story in his own humble manner highlighting its nobility and sublime dignity, in the aranya parvam.

Human life is shaped into too many crests and troughs in the form of joys and sorrows, the rights and the wrongs and regrets and pain. The weakness of mind, bad habits and vices, mistakes and unfavorable circumstances, being decieved and hit hard by fate etc. are enough to disturb the still waters resting in peace for any happy-being. The six internal enemies of a man such as lust, greed, anger, avarice etc. keep constantly tormenting a man's inner peace and mindset. When these dominate, they lead a man astray from the righteous path. Attributes such as righteousness, good conduct, truthfulness and wisdom act as aids to pull a man out of this viscious circle. These qualities or the moralistic values are taught to us by the Vedas, puranas and shastras. The Nala-Damayanti story aims at educating us on the values and human morals in an invaluable way.

Nala was a young, handsome, skillful and mighty warrior King of Nishadha kingdom. He was virtuous, gifted with the qualities of being truthful, righteous and good-natured. Nala was known for his impressive qualities in the kingdom. Damayanti, the daughter of King Vidarbha was extremely beautiful and gentle. Nala and Damayanti were attracted to each other through their virtues that were much talked about by the people in their kingdoms. Therefore, inspite of not knowing each other directly, they are drawn close through a divine swan that extolled them both high thus igniting in them the spark of attraction towards each other. Both Nala and Damayanti, after having heard about each other's goodness are re-kindled with the idea and desire to marry. King Vidarbha arranges a swayamwar for Damayanti. Nala plans to attend the swayamvar with an intention to seek Damayanti's hand in marriage. On the way to swamyamvar, he meets the deities Agni, Indra, Varuna and Yama who tell Nala to present himself as their messenger and convince Damayanti to marry one of them.

Since Nala accepts to keep up the promise even before knowing what it was, he pledges to fulfill it despite his reluctance. However, Damayanti refuses to marry any of them and says that she would tie the nuptial knot with Nala in the presence of those Gods in order to save him from dharma-dosham or the sin arising from not carrying out the duty. Having known about this from Nala, the Gods trick Damayanti by disguising themselves as Nala and confuse her. She prays to them to show the real Nala. Finally, she succeeds in identifying him after recognizing the divine qualities present in the four Gods who appear as Nalas for the Swayamwar. The wedding takes place and Nala and Damayanti are married. They beget a son and a daughter and settle down to lead a happy life.

The story however does not end here. Kali, the instigator of evil in men, was one among those who desired to marry Damayanti. Driven by jealousy, he strived to seperate them both and cause misery in their lives. The nature of Kali is to invoke the six internal enemies in a man thereby leading them onto a wrong path. He therefore looked for an opportunity to trap Nala. Up until now, Kali was not successful in reaching Nala whose righteous conduct always stood as a barrier. However, once it so happened that due to his ill-fate, Nala once forgot to sanctify himself (wash his feet) after urinating and performed sandhyavandan. Kali took advantage of this opportunity and entered into Nala. Nala ultimately fell a prey to Kali's designs since he did not practise sanctity. Sanctity, therefore holds an important place in Indian culture. In the story of Udank too, sanctity held a place of high prominence. Kali exists and thrives in places, thoughts, actions and situations manifested by impurity.

The following story narrates as to how Nala was trapped by Kali. Nala was interested in dice game. Taking advantage of his interest and opportunity, Kali took the help of Pushkara, Nala's cousin to invite him to a dice match. Nala, abiding by the kshatriya dharma obliged to it. In the dice match that ensued, Kali calls Dwapara, his companion to enter into the dice so it could be manipulated against Nala. As a result, the dice fall against Nala's favor and he loses his kingdom after betting it. Having lost everything, Nala is forced into the exile. Following into her husband footsteps, Damayanti too accompanies Nala into the forest after having sent her children away to her maiden place for their protection and safety. In this manner, the couple enter into a life filled with hardships and stay in the city outskirts for three days. Yet, no one shows any concern for them; the reason being that anyone including a king, who loses his kingdom or wealth is not respected by his people. Kali is also the inspiration behind instigating people to discern those in trouble and lose their wealth.

A noble, loving and kind-hearted Nala did not like that Damayanti should follow him into the forest. He therefore asks her to leave for her maiden home and lead a comfortable life. Damayanti declines the offer and tells him that they both should go instead of she alone, if it all she had to. Nala's self-respect holds him back from visiting or staying with his relatives since he lost his kingdom and fortune. Damayanti tells him not to send her away and that she would stay with him. She convinces him that a wife's company and presence would not let him realize hunger, thirst or tiresomeness and that a wife's co-existance in such times provides a backbone support. In general, a husband's co-existance elevates a wife to a safe, secure and a respectable position. At the same time, a wife's company also provides the same respect to a husband, she says. Thus, explaining the meaning of the terms 'husband' and 'wife' she pleads with him not to send her away. In Sanskrit, the word 'bhartha' stands for husband and 'bharya' for wife. 'Bhartha' is the one who bears the responsibility of the wife while 'bharya' is the one who is taken care of by the husband. He appreciates her argument and promises never to leave her and go. However, Nala is constantly tormented by the hardships Damayanti might have to face in the exile. He continued to stumble upon his thoughts and decided to send Damayanti to her parent's place for her safety. He thought that if he left her, Damayanti would have to return to her parents, unable to find Nala or approach anyone else for shelter. So, Nala one night walks away leaving Damayanti in deep sleep. Damayanti wakes up only to find her husband gone. She realizes that Nala did this only for her good so that she could return to her parents place but at the same time is distressed and miserable. She is disappointed with Nala since he failed to stand by his promise because truth is considered to be more valuable than even the vedas and shastras. She is also concerned for Nala who is now lonely and all by himself in the dangerous forests.

Though her husband’s intention was good in the interest of her, still Nala deceived her by failing to keep up the promise he made to her. Damayanti was very much upset by this. Even then she could not resist from worrying too much about her husband’s needs as he was hungry, thirsty and lonely in the dangerous forests. This is the real Nari Dharma (a magnanimous woman role).

Damayanti did not return to her parents as quickly as Nala had imagined. She kept roaming about in search for her husband and was caught by a python on the way. She is saved by a hunter who tries to misbehave with her. Under the infuence of the moral power she derived from her pativrata quality, she curses the hunter to death. A woman who is pure in three ways i.e. heart, word and action (thrikarana suddhi) and serves her husband loyally develops great moral strength. Similarly, Damayanti's strength of mind, morality and dignity were her companions all through in her lonliness. Similar was the case with Sita devi, who feared Ravana while in Lanka and spoke to Hanuman as follows:

Asamsayam Hari Sreshtha Kshipram Maam Prapsyate Patihi
Antarathmani mae Suddha Sthasmin cha bahavo gunaha
[Sreemadramayanam – Sundarakanda – 37th Sarga, 12th Sloka

"Oh greatest among the monkeys, my husband will surely come and take me away from here. My conscience is clean and pure. Rama is a supreme man of high qualities. Therefore, this is bound to happen without a doubt." Her confidence and will-power with utmost purity aided her to confront Ravana.

While continuing to search for her husband facing many obstacles in the dangerous forests, Damayanti comes across a group of traders. She joins them and continues on her search. Unfortunately, a herd of elephants confront them and a stampede takes place killing many. Damayanti is unscathed and safe. She wonders why fate looked down upon them so strangely. Those who have a purpose in life and want to live are forced to die while those like her, who have no purpose or interest are spared. She thinks that fate has no wisdom or logic. Indians believe that all occurances and happenings are due to fate. While it is natural to enquire who is responsible for unfavorable happenings, it is also possible that problems can occur from unexpected sources. Damayanti thinks that perhaps her refusal to marry Gods has brought this ill-luck to them. She does not suspect kali even a bit. A few brahmins escape from the elephant stampede. She joins them and goes to the king by the name Subhahu. She seeks the shelter of the queen mother and stays as a beautician (sairandhri) in her court. Meanwhile, Damayanti's parents send out a few brahmins to look for their daughter and son-in-law. One of the brahmins recognises Damayanti and takes her to her parent's place.

Meanwhile, a strange incident occurs in Nala's life. He comes across a serpent caught in fire. The serpent pleads with Nala to save him and promises to help him out in return. Nala, as kind-hearted as he was saves the serpent immediately. The snake on being rescued, immediately bites Nala.On being bitten by the snake Nala assumes an ugly form which is beyond recognition. The snake describes himself as Karkotaka, a male snake. Though appearing to harm Nala, Karkotaka actually does Nala good. It's venom acts as a shield against his enemies, other serpernts, demons, and evil spirits. Karkotaka tells Nala that Whenever he desired to get rid off his ugly form, he should pray to Karakota and he would instantly get back to his original form. Not only this but he also suggests to Nala how to disentangle himself from the problems and lead a happy life in future. Karkotaka tells him to go to Ayodhya and meet King Rutuparna from Ikshvaku dynasty and stay as his charioteer. He also tells him to teach 'ashwahrudayam' (horse-pulse science) to the king and learn from him Akshahrudayam, a numerology related to science in return. The learner would get rid of his sins, venom and any impurities. Nala follows Karkotaka's instructions.

Nala never attempted to regain whatever he lost in his life and make it comfortable. He was influenced by Kali and therefore does not realize that indeed kali was responsible for all this. So, he is under the impression that he should repent for his mistake, i.e. losing in the dice match and therefore accepts to suffer punishment in the exile. Fortunately, on meeting Karkotaka accidentally, he could escape the hardships in exile but he could not escape from the problems his life posed to him.

Damayanti reached her parent's place safely but did not sit quite. She always kept alive her search for Nala. Damayanti's parents send out a search party consisting of brahmins to search for Nala. She is aware of the fact that Nala was a man of high self-respect and would not be willing to come back and it would not be easy to recognize him. Therefore, she uses her acumen to plan a way out to bring Nala back. She tells the brahmins to go around the city asking every person they come across the following question - "Will a person who always treads the path of truth and accepts the responsibility of his wife forsake his wife and go away?" She knows fully well that only Nala will respond to this question. A brahmin by name Parnada goes to Rutuparna's kingdom and asks this question to everyone he comes across. He gets a reply from a person (in Rutuparna's court) with short hands and by the name Bahuka and the reply was "a wife who can accept her husband's shortcomings can alone be happy." On hearing the reply Damayanti suspects it to be Nala. She thinks of a way to bring him back and the only way to do that would be to stir up a revolution in him. She arranges for a swayamwar through her father and sends out a message to King Rutuparna of her planned second wedding and that there was only a day left for it. This was not easy for Damayanti since a second marriage was despicable to a woman born in a high-class and was like defying the norm.

It was not easy for her father too, an emperor to tide against the waves of societal and traditional conventions. However, for Damayanti her parents support and co-operation were the biggest boons. On hearing the news, Nala is upset very much to the expectation of Damayanti. He is shocked and wondered at how Damayanti could think of another marriage despite having children. This raised a storm of insecurity and fear in him. He is struck by the thought that it was unwise to think that women must continue to love them no matter what men do.

Rutuparna was not surprised at all. He was only too impressed with the beauty of Damayanti and chuckled at the very opportunity to win her. His temptation to marry Damayanti blurred all thoughts of righteousness. On the false pretext that one should not miss out the swayamwar to which one is invited, he intended to fulfill his secret desire to marry Damayanti. There was just a day left and so the only person who could take him to Damayanti was Bahuka and he sets out to Vidarbha kingdom along with him. Nala drove his horses as fast as his pulse which also running high with anxiety. While praising Nala’s extraordinary talent of riding horses very fast, a flash of thought crossed Rutuprana’s mind “could he be Nala?”. However, his amibitional anxiety made him ignore that thought. Rutuparna learns from Nala Ashwa hryudaya and in appreciation teaches him Aksha vidya.

As soon as Nala learns akshavidya, the kali inside him purges venom stung by the Karkotaka serpent and he comes out in pain from Nala. On seeing Nala, he starts to tremble. Unrighteousness in the form of Kali had to collapse before righteousness in the form of Nala. He reveals to Nala that he was the cause of Nala's situation and seperation from Damayanti. Nala is astonished and is about to curse Kali in anger. Kali pleads with Nala to let him go since he suffered enough punishment as he was devoured by Karkotaka's venom inside Nala's body. He also tells Nala that anyone who praises Nala and Damayanti would be free from their troubles and thus crowns their actions with praises and compliments. Nala's anger cools down and he forgives Kali. Forgiveness is a quality of the highest order. Without any fault of his, Nala went through so many problems including seperation from his wife and children. Even then, he forgave kali in just a fraction of the second.

Though he forgave kali, yet he could not prepare himself to accept Damayanti's second marriage. The manliness in him did not approve of his wife's rejection towards him. Despite a favorable situation where he could go to Damayanti and narrate to her all about Kali's doing and the consequences they both were put to, he still did not want to disclose the truth to her. The moment where he could go back to his original form upon desiring for it (as told to him by Karkotaka) also came. Still, he preferred to stay in his ugly form as Bahuka. He went to Vidarbha as Rutuparna's charioteer. Damayanti recognized from the sound of the chariot that it was being driven by Nala. She sends her children and her maid companions to confirm if the charioteer was Nala. They all confirmed that it was Nala by his behaviour, conduct, his way of talking and his words. Inspite of all this, Nala does not declare his identity.

Damayanti finally confronts Nala. She is wrapped around in the same torn rags in which Nala had left her. Her eyes brimmed with tears out of grief. Nala is also struck with sorrow on seeing her. Damayanti asks him "I came along to share your problems, as your better-half. You promised never to leave me. Forgetting your promise, you left me when I was in deep sleep. Is that being any just or righteous? Nala is silent. Without replying to her question, he asks her "can a woman belonging to a dignified class be willing to marry another man apart from her husband?" Damayanti tells him that she schemed it all just to bring Nala back to her. Nala feels happy and tells her that he came to her, only for her, as a charioteer. He also tells her about the harm Kali did to them.

Meanwhile, Rutuparna arrives for the swayamvara. Finding none in the court but for himself,he is stunned. A thought crosses his mind "is Damayanti the kind to marry a man other than her husband? Could she be so impious?". He starts to feel ashamed at his hurriedness and thoughtlessness. The story highlights a man's temperment through two ways, anger and temptation - one, on his feeling being rejected by his wife, Nala's anger and two, Rutuparna who gets ready to marry Damayanti without a second thought shows his temptation.

Nala gets into his original form and is elated to have Damayanti back in his life. He is out of the clutches of Kali but he still has to regain his lost kingdom. For this, he would have to play another dice match with Pushkar. This time, he bets his wife Damayanti because he is left with nothing. He wins back both his lost kingdom and his wife. He was supposed to punish Pushkar for joining hands with Kali and ruining his life. Yet, he forgives Pushkar and both Nala and Damayanti live together happily.

This story highlights righteousness, duty fulfillment, morality, good conduct and behaviour and being true to one's marital life. Damayanti's character reflects both chastity, righteousness and being supportive of her husband through thick and thin. Her qualities prove a woman's magnanimity. Her struggle to bring her husband back and unite the family shows how a woman being loyal to her husband is so important in a man’s life.

Good-charactered women such as Shakuntala, Damayanti were decieved by their husbands. Yet, they both stood strong to face the situation and society despite adverse circumstances. In a court filled with people, Shakuntala argued for truth. Her truth was her biggest forte. Damayanti, through her self-confidence and cleverness, and ability to think in the right way restored her family's unity. For that, she did not hesitate to announce for a second swayamvara, knowing that it would not be thought of as a prestigous deed. There is no other formal justice-declaring court for women like Shakuntala and Damayanti. They both could transform their husbands in their favor. Their good character and righteousness were their strength of mind.

When surrounded by difficulties, Damayanti was helped by Vayudeva (wind-God), Surya (Sun) and Chandra (moon) even without her knowledge. Shakuntala and Damayanti's story moralize that when married life is in jeopardy, how important it is to exercise self-control and intelligence to face the ups and downs and get on with life. There are close resemblances between Nala's story and Dharmaraja's. Dharmaraj betted his wife in gambling and so he was always intrigued by the thought if there was another man in this world like him who also betted his wife in a dice match. On meeting Sage Bruhadaswa in the exile, he asks him the same. The Sage tells him about Nala and blesses that his difficulties would soon resolve. Inspired by Kali and his prejudice, Kaurava called the Pandavas to the dice match. And Nala and the Pandavas were a party to the match. Both of them played the match as a part of their Kshatriya dharma and believed that it was being played in the right spirit. Nala was defeated and he had to go to exile along with his wife. Dharmaraj, with an intention and urge to win back every time he lost, kept on betting his kingdom, himself, his brothers and his wife. He lost them all and accepted defeat. When provoked to play for the second time, with a determination to win, he played for the second time. This time they had to stay in the exile for twelve years and the thirteenth year in disguise and then win their kingdom back from the Kauravas. Kauravas did not stand by their promise and did not return their kingdom. And so, with the help of his brothers he fought like a warrior and gained his kingdom back. He had the opportunity to perform like a man. Nala on the other hand, did not make any human effort on his own. Kali was responsible for Nala's downfall and because of Damayanti's efforts he could regain his lost kingdom. The second time he plays the dice match and bets his wife (since he does not have anything left to bet), he wins back both the kingdom and his wife. Betting one's wife in gambling is abusive, yet Nala could win her back and so it was not considered disreputable. However, Dharmaraj in the fear of losing and under Shakuni's influence betted Draupadi and lost and earned a bad name.

Chapter 8 - The History of Yeyati

The story of Yayati finds its roots in the epic Mahabharata. Yayati was an ancestor to the Kauravas and Pandavas. The story revolves around characters that are righteous in their conduct, behavior and duty and yet being so, how they fall a prey to the six inner enemies of a man (arishad vargas) such as lust, anger, greed, temptation, ego and jealousy and invite troubles in their lives. Through the stories that occurred in the past, Sage Vyasa sought to emphasize that while integrity and righteous conduct fortify the character of a mankind; yet the most noblest of men too are constantly plagued by these six internal enemies. Pride born out of anger, prejudiced behavior arising from bias and excessive fondness to and attachment towards any one person can give rise to irresolvable conflicts.

Temptations in the form of possessiveness and attachments and jealousy break down trees of fortitude. This has been reflected well in the story of Nahusha, the father of Yayati and son of Urvasi (the celestial beauty in the court of Lord Indra) and Pururava, a great noble King. Nahusha gained the post of Indra (Indra padavi) by performing a hundred yagnas. Besides the yagnas, his righteous conduct and high integrity made him a man of strong mettle. After having become the king of the heaven or svargaloka, Nahusha began to feel proud of his achievements and started to treat everyone around him as his slaves. He insulted the seven sages (saptarishis) who cursed him to become an ajagaram (a python). Later, Nahusha was freed from the curse due to dharmaraj Yudhistir, who answered all his questions on dharmas. He recollects his past memory of who he was and why he got into that situation. He tells dharmaraj that pride was the reason behind his plight. None can evade the cause-effects of destiny and he too was overpowered by the arishad vargas due to which he behaved immorally.

While Nahusha suffered due to pride and arrogance, his son Yayati became the victim of lust. Yayati too was a noble character and a righteous person. However, he was caught between two women and their temperament and the conflict that arise due to this. Yayati desired for both the women and was eventually cursed by Shukracharya to turn old prematurely. These details have been described in the story that follows.

Vrishaparva was a demon king and had a daughter by name Sarmishtha. Shukracharya was the guru of the demons and had a daughter by name Devayani. Devayani and Sarmishta were close associates. One day, Sarmishta along with Devayani and their maid-companions go to take a bath in the lake nearby. While they enter into the waters, a strong breeze blew their clothes into a huddled heap causing them to mix up. Having played in the water for sometime, they come out and start to dress up in a hurried state. In the confusion that followed Sarmishta draped around Devayani’s saree. Devayani mocked at Sarmishta in anger and showed her immodesty at the disciple’s daughter wearing the clothes of his master’s daughter. She refused to wear Sarmishta’s clothes boasting of her superiority of being born in a superior class; added to the fact that she was the daughter of their guru. By virtue of being born in a Kshatriya class, Sarmistha was even quicker to anger and retorted – “You live on my father’s mercy who is a ruler and who gives while you belong to the class that takes. You have to take what is given to you and cannot choose.” Sarmishta got angrier and angrier until her anger got the better of her and she pushed Devayani into a well nearby.

From an analytical viewpoint, both Devayani and Sarmishta were exquisitely beautiful ladies. However, both of them had huge pride over their birth and the race to which they belonged. Their self-pride developed into ego creating a rift of conflicts. In addition to their birth, class and positions, Devayani was pampered too much by her father Shukracharya who left no stone unturned to fulfill his daughter’s wish. This adulation made her arrogant. She knew that she could never be shunned by her father and always took advantage of the fact. Sarmishta on the other hand always bloated over the feeling of being born in a royal ruling class and could not withstand being cornered or insulted. With these feelings, both the ladies vented their anger on each other.

As the story progresses, Devayani falls into the well. She cannot climb up the steep walls and is in a sad plight. At that time, Yayati of the Chandra dynasty, who is out on a hunting trail comes across Devayani who is stuck inside the well. He takes pity on her and lends his hand in an effort to pull her out. Devayani comes out with the help of Yayati but does not want to go home. She waited for her father Shukracharya to come looking for her. Eventually Shukracharya comes looking for his daughter and finds a dejected Devayani red with anger and sorrow. He learns about all that took place. She tells him that they should never return to the kingdom but instead go away to some other place. Shukracharya tries to speak sense into Devayani by saying “by virtue of being born to a guru and being elder to Sarmishta in age, you are expected to act wiser and show magnanimity in forgiving. By abandoning the kingdom you are showing your anger on the king rather than his daughter.” Devayani is adamant and unaffected. In the meanwhile, the king gets to know about all this and pleads with Shukracharya not to leave the kingdom. He promises to do anything that they desired. Taking advantage of the opportunity, Devayani asks the King that Sarmishta along with her maid companions must become her slaves. The king accepts. He does not want to let go off Shukracharya and therefore concedes to her wish. A pacified Devayani returns to the kingdom along with her father.

One day Devayani goes for an outing along with Sharmishtha and her maids. Co-incidentally, Yayati too comes there. His eyes fall on Sarmishtha and he is attracted to her beauty. Yayati asks her who she was. To this, Devayani instead of Sarmishta replies “I am Shukracharya’s daughter and the one you saved by pulling out of the well. Since you held my right hand and since you saved me, you should take me as your wife. She is Sarmishta, my slave”. Being fully conversant with the dharmas, Yayati tells her that it was unlawful for a kshatriya to marry a girl of brahmana caste. The caste-system of those days was very rigid. Yayati knows about the conduct and life-style each cast was supposed to follow; and the varna-ashrama-dharmas which he followed and protected. Yayati raises an objection to marrying Devayani. Obstinate as she was, Devayani does not give up and tells him that they should let her father Shukracharya decide upon it since being a guru and an authority in all matters, whatever he decides would be right. Yayati agrees to it and says “I will marry only if your father does not consider this marriage as adharma”. They go to Shukracharya.

On listening to them, Shukracharya gives his consent to the marriage. He knows that Yayati is right and that such a marriage was not lawful. But, his daughter was dearer to him than his life and he therefore did not want to cause her the agony. He tells Yayati that he will not be cursed for the viloma marriage (a man belonging to a inferior caste marrying someone from a superior caste). Finally, Devayani and Yayati get married. Devayani desires that Sarmishta must accompany her as her attendant to the palace. He concedes but puts forward a condition to Yayati that she should be treated at par with Devayani in terms of a comfortable and luxurious life but for sharing her bed. By saying so he shows respect towards the king.

History has it that any event that occurs or any incident that takes place is linked to something that has happened in the past. Nothing happens without a cause. Yayati and Devayani’s story too has a purpose. The following story is about Devayani and Kacha, the son of sage Bruhaspati, the guru to all devas.

Bruhaspati was appointed as the guru of devas by the creator of Universe, Brahma. An erudite in vedas, wise and a genius he was well-worthy to be the guru of Gods. Shukracharya was equally intelligent and knowledgeable. He was annoyed for not being appointed as a deva guru. And so, in order to prove himself as greater to Bruhaspati, he performs a severe penance to lord Shiva and gains from Him a precious vidya called the ‘mritsanjeevani’ – a vidya that brings dead men back to life. After having learnt it, he becomes the guru to demons and uses it to bring the dead rakshasas back to life whenever there was a war between the gods and the demons.

According to the nature of law, every being that is born on earth must die. This rule applies to the demons too but by continuing to revive them, Shukracharya acted against the nature. He had therefore misused the vidya so learnt. Analyzing this, it can be said that Shukracharya could not discriminate between the right and the wrong. He lacked in ‘atmagyanam’.

In the ongoing wars between the gods and the demons (deva-asura), the demons were getting more powerful due to their strength. Therefore, to battle this situation, the gods schemed a plot. They decide to send Kacha, the son of Bruhaspati to Shukracharya to learn from him the ‘mritsanjeevani’ vidya. Kacha was adroit at every skill he knew, had powers derived from penances he performed and was known for his rock-like determination to accomplish whatever task that was assigned to him. In order to make is task easier, the gods give him a hint about Shukracharya’s daughter, Devayani and tell him that his work would be a quick success if he pleased her. Kacha joins Shukracharya as his disciple. His behavior and conduct were perfectly in line with an obedient and sincere disciple and therefore he quickly wins Shukracharya’s goodwill and trust. He also gets close to Devayani by performing service to her and her father. Gradually, Devayani starts to like Kacha and is attracted to him. The fact that Kacha was getting close to Shukracharya was not liked by the rakshas and they get envious of him. They, therefore, plan a conspiracy to kill Kacha. Kacha is killed. Since he does not return, Devayani tells her father about this. Shukracharya who comes to know about this uses his ‘mritsanjeevani’ vidya and gives life to Kacha in order to please his daughter. Unhappy with this, the demons again plan a plot against Kacha and this time, burn him into ashes. They mix the ashes with wine and have Shukracharya drink the same. Devayani who is desperately searching for Kacha goes to her father again and tells him about a missing Kacha. Shukracharya uses his divine foresight to locate Kacha. In the vision he sees that Kacha was in his stomach in the form of ashes. He thinks of a way to bring Kacha out and he does this in such a way that both Kacha is saved and Shukracharya too does not lose his life. He therefore teaches ‘mritsanjeevani’ vidya to Kacha who uses it to come out of Shukracharya’s stomach. Kacha uses the same vidya to bring Shukracharya to life. After this, Shukracharya begins to think about what he did. The realization dawns upon him that the vidya that was his sole property until now has now been passed to the gods. At this, he repents his drinking habit (surapanam) and then declares to the world that it is a big sin to have wine and more so for Brahmins. Since then this moral law was enforced.

Having learnt the vidya it is time for Kacha to leave for devaloka. He takes permission from Shukracharya to leave. Devayani comes to know of this and immediately expresses her desire to marry Kacha. All this while, though Kacha performed service to his guru Shukracharya and his daughter as a part of his plan to get close to them and learn the ‘mritsanjeevani’ vidya; yet all the same, neither does he get intimate with her in a friendly manner nor does he take advantage of her. All the actions done by him were a part of his disciple service. He never intended to marry her. He therefore tells her that a guru’s daughter was like his sibling and the services he offered to her were in a similar intention and nothing beyond. He adds that their sibling relationship was strengthened by the fact that he too came out of Shukracharya’s stomach and hence they share the same parents. He tries his best to convince her but Devayani does not yield. A stubborn and strong-headed Devayani insists that her desire must be fulfilled. Kacha too does not relent and stands strong by his word that he would not do anything unrighteous. An infuriated Devayani curses Kacha saying that the ‘mritsanjeevani’ vidya would not be useful to him. Kacha replies that if he ever abided by righteousness and even if the ‘mritsanjeevani’ vidya was of no use to him, it should certainly help those to whom he teaches. He expresses anger and curses her back that she would never get to marry a man of Brahmin caste since she desired for something unrighteous.

Back to the original story

Keeping in mind Kacha’s curse Devayani knows she can never marry a Brahmin and takes an opportunity to marry Yayati. He later encourages her to enter into a nuptial knot with her, after taking Shukracharya’s consent. Devayani also takes this as a golden opportunity to show her domination over Sarmishta. She derives sadistic pleasure by enslaving Sarmishta but little does she realize that by bringing her along she actually brought the axe down on her own feet. Yayati was first attracted to Sarmishta. Sarmishta was very beautiful, undoubtedly, more beautiful and enticing than Devayani. Devayani’s pride and arrogance destroyed her ability to think causing her to harm herself. Some years later, Sarmishta once meets Yayati and expresses her secret desire to bear his child. Yayati agrees and accepts. Devayani is unaware of all this until Sarmishta gives birth to three sons. On getting to know of this, she is red with wrath and runs to her father in grief and fury. In her anger, she forgets that if her father supported her and harmed Yayati, it would be as good as harming her. Her anger kills her wisdom. Shukracharya, who learns of this from Devayani, curses Yayati that he would become old prematurely. Yayati tells him that he was thoroughly disappointed with this since he truly loved Devayani and yearned to spend the rest of his life with her happily. Shukracharya reveals a way out of this by saying that he could regain his youth if one of his sons were to take away his premature old age. He also says that such a child will be the heir and successor to the throne. Both Devayani and Sarmishta have 3 sons each. All but one refused to exchange their father’s old age in return for his youth. He was Puru and Sarmishta’s youngest son. Yayati had announced by then that the child who exchanged his father’s old age with his youth would be crowned the king. Therefore, Puru becomes an heir to their kingdom and hence the name Paurava. At the time of enthroning his son, Yayati preaches that ‘ a son’s duty was to undertake and fulfill the task assigned to him by his father and a child who does not do so does not deserve to be called his son and is not an heir to their property.

An Analysis of the Characters...

Through the characters Nahusha, Yayati, Shukracharya, Devayani, Sarmishta and Kacha, moral values are conveyed. In general, all the stories show that no matter how supreme one might rein in terms of knowledge, yet if the person yields to negative attributes such as jealousy, ego, pride, anger, lust though even for a short time, they might be able to enjoy the pleasures of life but their happiness is short-lived. Peace and solace that come from righteous conduct is lacking and one’s reputation is tarnished. A person’s weakness or deficiency remains as a standing testimony in the history.

Shukracharya…

Shukracharya is a great scholar. Even so, his fondness for his daughter is so intense that he turns a blind eye to dharma and consents to some unrighteous tasks such as marrying her off to a man of another caste etc. The same intense attachment goads him to share the divine knowledge of ‘mritsanjeevani’ with the devas and thereby lose his supremacy over them. In sheer anger he forgets that cursing his son-in-law was no less than cursing his daughter.

Shukracharya’s behavior can also be analyzed in another light. Though overcome with adulation for his daughter, steaming anger and arrogance yet there were some situations that show that he too thought of wisely and tried to guide his daughter. When Devayani expresses that Sarmishta should become her attendant he tries to explain to her that forgiveness was a bigger virtue and that being a guru’s daughter and elder to Sarmishta she should think wisely. The second instance is when he shares the ‘mritsanjeevani’ secret with Kacha, he immediately realizes his folly and the harm wine can do. He then declares that drinking wine was a sin in general and more so for Brahmins. The third instance is when he tells Yayati that any of his sons who exchange their old age for youth would become the king. His thinking was that any one who does such a sacrifice deserves the fruit of their efforts, be it Devayani’s children or Sarmishata’s.

Devayani…

Devayani is arrogance and ego personified. Perhaps in Mahabharat there is no other character like her (particularly in the Brahmin community). She does not hesitate to do something that can cause harm to her righteousness and duty, to the extent that she can hurt her own self. She derives sadistic pleasure by enslaving Sarmishta but does not realize that it might cost her husband. By marrying a person not belonging to her caste, she does not become the chief queen. She is simply entitled to the luxuries and comforts of life. Her anger, jealousy and ego created such circumstances and consequences that forbade her sons from becoming successors to the throne.

Sarmishta…

Sarmishta does commit a mistake of mocking at Devayani and pushing her into the well. She does so in a fit of rage and therefore puts her entire life at stake. Even after bearing Yayati’s children, she does not get the status of a wife, loses her kshatriya respect, the respect of being called a queen and the queen mother. One impulsive act deprives her of everything in her life. Despite giving birth to Yayati’s sons she had to remain as a slave for the rest of her life too.

Dynasties from Chandra to Yayati…

Yayati belonged to the Chandra dynasty that has a great history. Chandra (the moon) was attracted to Tara (one of the stars) and had a son by name Budha (planet). Budha’s son was Pururava. Pururava was attracted to Urvasi, a celestial dancer in the court of Lord Indra. Due to his pride and arrogance, Pururava usurps the wealth and property of Brahmins. Sanath Kumar, Brahma’s son (created by Lord Brahma or Brahma’s manasaputra) tells Pururava that it was wrong to do so. Pururava insults him and in return is cursed by Sanath Kumar to become mad. Pururava’s son is Nahusha and he becomes great by performing a 100 yagnas. He seizes Indra’s throne and desires for his wife, Indrani. He tells the 7 sages (saptarishis) to get Indrani to him. They refuse him and so he insults them. He tells them to bear his palanquin. Unable to take the humiliation, they curse him to become a python (ajagaram). Later, he is freed from the curse due to dharmaraj Yudishtir. The arrogance that none can harm or destroy or refuse them (Pururava and Nahusha) and the pride of gaining wealth destine them to be cursed despite being well-versed with the knowledge of dharmas. Nahusha’s son was Yayati.

Yayati…

Yayati too had a desire and lust for women. Though he admired Sarmishta, yet he did not decline to marry Devayani. His desire for sensual pleasures was so much that he requested his sons to exchange his old age with their youth. History has it that from Chandra to Yayati, men were cursed due to their lust, arrogance and pride borne out of wealth and women. (Chandra had 27 wives or stars, all daughters of Daksha-prajapati). Chandra was biased towards one of them (Rohini). Due to this, Dakshaprajapati cursed Chandra that his luminosity would be reduced in intensity. Kings had a greater attachment towards sensual and other kinds of pleasures, as was also mentioned by Shakuntala to Dushyant.

Yayati was an emperor of high ranking. He was a man of great courage, knowledge and had never known defeat all his life. He was the abider of dharma, ardent follower of vedas and sastras, was devoted to God and always looked after the welfare of his subjects. So much so that years later too, he preached righteousness to his grandsons (his daughter’s sons) when he met them in the forest (nayimisaranya). A dignified personality like him too was victimized by anger and arrogance and was cursed thereby. Ego and conceit destroy a man’s ability to think sanely and anger kills a man’s wisdom. Yayati later regained his strength and power by performing penance.

Initially, he refuses to marry Devayani on the grounds that it was immoral for a kshatriya to marry woman of a superior caste. He marries Devayani only after Shukracharya gives him the permission to. Later he obliges Sarmishta for two reasons: one, he personally liked Sarmishta and second, she requests him that she would bear his children. Shukracharya puts forth a condition that Sarmishta must be treated on par with Devayani in all matters except for sharing her bed. However, when Sarmistha expresses her desire to bear his children he does not refuse her since he considered her wish as a righteous desire and and apad-dharma (as told to Shukracharya).

Yayati must not be considered as someone who just loved to be surrounded by mundane pleasures (wealth, grandeur, desire and lust) and was far from dharma. He was a well-read man and the follower of dharma. This comes to light when he preaches about dharma to Puru, when he crowns him as his successor. Another instance is when he meets his grandsons (daughter’s sons) in the forest, nayimisaranya (tapovan where great sages and saints practice penance). He preaches to them about the welfare of the society and some laws that apply universally. All this go on to tell that he was a man of dharma and righteous conduct. He emphasizes on the following - 1. Practicing the following – - Bhootadaya – Showing kindness and compassion towards all creatures, human beings - Satyavakku – being truthful always - Not practicing adharmas – hurting others through any means 2. Vedas prescribe certain duties that are laid out for all the beings. These should be practiced at any cost. 3. Knowing about dharma through life stories of saints, sages, noble people and good company who live by good conduct and righteous behavior; looking at how they followed dharma and not just by listening to them. 4. Performing service to the deserving people based on our self-discretion. Knowing the capability of the other people and then donating or performing charity accordingly and wisely and with much thought. 5. Showing softness and politeness in talks whether in public or in associations. Because words are like weapons and hurt too quickly, they should be used with wisdom. No matter how hurting or painful the subject is yet it should be expressed in a soft manner. 6. Controlling the six inner enemies such as lust, greed, anger…these internal enemies are more powerful than external enemies. Yayati practiced penance for a long time even after attaining old age. He preached about dharmas all the time and went to svargalok or devalok. On reaching the heaven, the other gods start extolling him high for his penance and once again, Yayati is puffed up with pride. One of the gods ask him as to how he was able to come to the heaven. He replies out of arrogance that there is no man stronger or powerful than him who could equal him in penance. Just when he says so, he falls down from heaven and lands on the earth. He lands in nayimisaranyam where he meets his grandsons. His grandchildren are performing yagnas and through the virtue they derive from such yagnas they once again send him back to the heaven.

Kacha

Kacha was a man of strong determination. He was known for accomplishing the task set out for him. Kacha was celibate and lived righteously. His biggest aim was to achieve his goals. Characteristics like determination, patience and will-power were his strong points and these are essential to the progress of every disciple or student. Shukracharya accepts Kacha as his disciple knowing pretty well that he was the son of Bruhaspati mainly because of two reasons –

  1. Bruhaspati himself sends his son Kacha to Shukracharya
  2. Kacha’s personality. He was a very able disciple, who offered his services sincerely and honestly
When Devayani puts forth her request to marry Kacha, he convinces her very politely that she being his guru’s daughter was like his sibling and that it was not right to marry a guru’s daughter. He retains his poise until the time Devayani acts adamant on her desire to marry him. When she does not relent and loses her temper to curse him, only then does he curse her back. Even in such a situation he does not chide or scold her or behave impatiently with her. The demons attempt to kill him thrice and neither once does not he curse them nor does he complain to Shukracharya. He is aware that his guru is an all-knower and that he was not far from his guru’s eye of protection. There is not a single blemish on his character in the entire story. Kacha stands as an ideal example to the students of all times and is a perfect example of how a disciple should behave, show respect and sincerity towards his guru.

Chapter 9 - Prashnala Parvam – Nahusha-Yaksha

Our lives in the present day world seem rather incomplete without referencing to the two great epics the Ramayana and the Mahabharat. Be it our normal lives or the literary works, they come to a standstill without pointing out to the day-to-day examples from these stories. In our daily routines, human behavior and our code of conduct are gauged against characters from these epics. Literary works, the classics, the ancient stories and the modern day novels are in some way or the other are a reflection of these epics. The longest epic in the history, the Mahabharat, has been translated in all languages. However, Bharatam (Mahabharat in Telugu) is the one that mirrors it to the depth of the subject and is precisely written in the way Sage Vyas intended to convey it. Bharatam written in other Indian languages have been modified to suit either the author’s taste or the likes of ‘krutibhartalu’- the kings or personalities to whom the poetry is dedicated. The trio poets – Nannaya, Thikkanna, and Erranna have all authored the Bharatam in Telugu language very beautifully and idiomatically. The idioms and phrases used by the trio are quoted by people to the present day generation, thereby retaining the Telugu nativity and the beauty of the language. For example the idiom “naluguru tho narayana” implies being one among all or “ajagaram laaga padivundadamu” means lying like an ajagaram or remaining dull and sluggish like a python.

Some more idioms…

Vadoka mondi skhikhandi – kagala karyam gandharvulu theercharu –adoka padmavyuham –salyasaradhyam- Saindhavudi laga addupaddadu) etc.

Naluguru tho Narayana

The following story explains the idiom. Karna, the son of Kunti vows to his mother that he would kill Arjuna alone, of all the Pandava brothers, if caught. He tells her that he would let the other go after torturing them. During the war of Kurukshetra, Karna gets an opportunity to hold Yudishtir captive. Though he physically tortures Yudishtir yet does not kill him. This humiliation is too much for Yudishtir to bear and it was rather better that he was killed rather than left alive. An insulted Yudishtir is shaken and the fact that he was left alive after being tortured and tormented in the hands of his enemy leaves him in great agony and pain. He vents his anger on Arjuna and says that his suffering was worse than physical abuse in the hands of their enemy, Karna. He tells that Arjuna’s valor was a big waste since he could not protect him and therefore his bow and arrow (gandeeva) are more for ornamentation purpose rather than being of any use. More than the physical injury was the humiliation of defeat he faced in the hands of Karna and this was the reason behind his deep agony. Krishna too could not help Yudishtir in spite of promising to Kunti of his protection. He too had to face defeat in the hands of their enemies just like the others. The phrase “naluguru tho narayana” is used in this context.

Lying like an ajagaram

The python is being referenced to in the above phrase. The python is a sluggish creature that does not even hunt for its food. It eats only when the food comes to it. Sluggish people are often referred to as ajagaram.

Kagala Karyam Gandharvalu Theercharu

The meaning of this phrase is that while one person vows to fulfill a task, someone else completes it. Once Duryodhana, the eldest of the Kaurava brothers goes out to show off his wealth out of his pride and ego. He gets into a fight with the Gandharva king and is taken as captive by him. In that context Bheema tells this to Dharmaraj.

Adoka Padmavyuham

The meaning of this phrase is that the task does get started but does not reach to a finish stage due to lack of knowledge on how to complete it. As the task progresses, it becomes evident that it is not resolvable due to puzzling situations. The more one tries to complete it the more complex it gets. Padmavyuha is the lotus maze. The Kauravas plan a padmavyuham to trap Abhimanyu.

Saindhavuda laga addupaddadu

A person who creates hurdles in the tasks of others is often referred to as Saindhava. The phrase implies creating obstacles like Saindhava. Abhimanyu, the son of Arjuna knows the way inside the padmavyuha (to fight the Kauravas) but does not know how to come out of it. It is a time when both Krishna and Arjuna are not near Abhimanyu and the other Pandava brothers advise and urge him to enter into it and that they would help him come out of it. Saindhava on the Kauravas side practiced severe penance and gained a boon from Lord Shiva to become so powerful so as to combat with the Pandavas on any one single day. The day is this when Abhimanyu is trapped in the padmavyuh. Saindhava engages the other Pandavas brothers in a fight in the same battle so that they cannot go and rescue Abhimanyu. They therefore fail to protect Abhimanyu and as such he is killed.

Salyasaradhyam

Selya is Madri’s (King Pandu’s second wife) brother and the uncle of the Pandavas. Selya is persuaded by Duryodhan to join him and his forces against the Pandavas. He agrees, though much against his will. Very deliberately, he keeps dispiriting Karna all the time and also does not drive the chariot well. His motive is to weaken Karna’s strength of mind. Therefore, the phrase is referred to as “someone who offers to help but actually does more harm”.

Yaksha prashnalatho praanam theesthadu

The phrase refers to any person who puts across too many questions to such an extent, that beyond a stage, it becomes harassing for that person. In the Mahabharat, Dharmaraj had to face two situations in which he to answer to too many questions from Yaksha and thereby save his brothers. And so the phrase is used in this context.

This phrase was born out of two stories in the past. In the Mahabharat, Dharmaraj Yudishtir was himself a question bank. First, while in forest, Dharmaraj keeps enquiring from all the passersby of various questions on the dharma or duty and righteousness. His mind is overflowing with questions such as “what is the goal of human life?, what is universe, the nature, how should dharma be followed?” He puts forth these questions to Bheeshma pithama, all the elders, the sages and the saints too. He was ever curious and enthusiastic to learn about dharma, that too from a microscopic angle. In the Mahabharat Aranya parvam, Dharmaraj, in two different situations has to give answers to a lot of questions on dharma in order to save his brothers. One context is ‘Ajagara Upakshyanam’ or ‘Nahusha Prashnalu and the other is Yaksha Prashnalu.

Nahusha Prashnalu (The Questions of Nahusha)

In the Bharatam written in Sanskrit, the story of ajagaram (python or Nahusha as python) reveals the affection Dharmaraj has towards his siblings, along with the knowledge he has about dharmas. There is yet another significance to this. In the Andhra Mahabharat, after Nahusha’s questions, Nannaya describes the rainy season in eight versus. With this writing, Nannaya’s poetry ended with his poem ‘sarada rathrulu’. The dharmas as told by Vyasa was also completed by Nannaya in the form of Nahusha prashnalu. Also, there is one thing to be remembered. Rajaraja Narendra of the Chalukya dynasty, belonging to the 11th century requested Nannaya to write Bharatam in Telugu. He says, that he admired the following –

Showing respect towards Brahmins and pleasing them

Listening to Bharatam

Showing devotion towards Goddess Parvati

Doing charity

Being associated with the good company, the good-natured saints

Of these, the first point i.e, showing respect towards Brahmins and pleasing them was liked much by Rajaraja. Nannaya mentioned that he served as a kula-brahman or the priest for the clan to Rajaraja Narendra.

The story he wrote stopped with ‘Nahusha Prashnalu’ or the Questions by Nahusha. One of the questions that feature in this is about the characteristics of a Brahmin. Through Nahusha Prashnalu Nannaya emphasizes on the importance and qualities of Brahmins, the way they are supposed to live and lead their lives in terms of duty and righteousness. What is remarkable about these is that he was the official priest or kula Brahmin to Rajaraja Narendra, to whom serving and pleasing Brahmins was of utmost importance and co-incidentally, Nannaya’s writing too ended on this note.

The context of Nahusha Prashnalu…

Dharmaraj loses the game of dice the second time. He, along with his brothers prepare to go to the exile on the condition to spend twelve years in aranyavasam and the thirteenth year in the agyatavasam. The Pandavas are followed by their guru Dhoumya and other Brahmins who live in ‘dwaitavanam’ forest for 11 years.

One day, Bheem goes out for hunting and does not return for a long time. Anxious for his brother, Dharmaraj goes out in search of Bheem. Bheem is captured by a python (ajagaram) who entwines him. Amazed at the strength of the python (since Bheem was the most powerful of all and it was difficult to capture him in any way) Bheema enquires who it was. The ajagaram replies that he was Nahusha and that he was cursed to become a python due to his proud and haughty actions, after dethroning Indra and usurping his throne. He says that he was paying for his sins and that he could remember his past only due to some good deeds that he performed in the past. As per the boon granted to him by Brahma, anyone who comes close to him is caught by him. When Dharmaraj comes across the python he thinks him to be a demon. He says that if the serpent left Bheema, then he would feed him with as much food to satiate his hunger. To that, the python replies that he was Nahusha born in the Chandra dynasty many generations ago. He performed several yagnas and thereby attained Indra’s position. Having become proud of his achievement, he forced hundred sages to pull his chariot. Sage Agastya protested against this action of his and in retaliation, Nahusha hit him on his head and in return got cursed by him. Nahusha says that he was repenting for his sins. He repented then too and begged the sage for forgiveness and asked for a release from the curse. He says “Therefore, if you want to take your brother away you must give answers to all my questions.” In reply, a humble Dharmaraj says “only great knowledgeable people can answer all your questions. I will attempt to answer your questions provided I have answers to them”.

Nahusha puts forth the following four questions –

  1. Who is called a Brahmin? What are the qualities of a Brahmin?
  2. What is the ultimate philosophy of all the vedas?
  3. If a Shudra has all the qualities of a Brahmin – does it make him a Brahmin?
  4. Is it possible for a person who speaks unpleasantly and tells lies, to attain divine position in the nether world?

Dharmaraj replies in the following manner –

To the first question - Who is called a Brahmin? What are the qualities of a Brahmin? A man who always speaks the truth, shows tolerance and has control over six elements such as lust, greed, pride, anger, avarice and desires, maintains sanctity, shows compassion, kindness and mercy, performs penance and sacrifice and is good-natured is a Brahmin. A man who remains indifferent to pains and pleasures and is controlled and balanced at all times, and the one who knows this attains the highest goal of life.

To the third – If a Shudra has all the qualities of a Brahmin – does it make him a Brahmin? A Shudra who has all the qualities of a Brahmin is a supreme Shudra. Nannaya adds that a Brahmin who does not have these qualities however, becomes equal to a Shudra. This statement is based on the time difference between sage Vyas and Nanaya. Vyasa’s Sanskrit Bharatam was written in era dwapara and Nannaya in Kaliyuga. At the time of Sanskrit Bharatam there were no classes although there were varnas (Brahmins, Kshatriya, Vysya and Shudras). Caste determination was done on the basis of ‘shodasa (16) sanskaralu’. For example, Karna was born with the human-divine union but grew up in the caste of a charioteer. He was therefore called as a ‘Soota-putra’ or the son of a charioteer. Similarly, sage Vyasa’s mother Satyavati was born to a celestial dancer or apsara called Adrika. Adrika was cursed to become a fish due to some fault of hers. The fish was devoured by a Kshatriya and she later gave birth to Satyavati. Satyavati was bought up by the fishermen chief, Dasaraj and therefore she became a dasakanya. Vyasa was born to Satyavati and Parasher.

Hundreds of centuries after the Sanskrit Bharatam, came the Andhra Bharatam, the Nannaya’s time. By now the caste-system was well-established and based on profession as well as birth. Based on the stories from Sanskrit and Andhra Bharatam it can be said that a man’s qualities were derived from his birth and caste, as told by Swayambhuvamanu.

Bhagwat Geeta also emphasizes that our past actions form the basis for our next birth. Good actions and good behavior decide our future course of life. Therefore good conduct and morals must never be forsaken.

To the second question – What is the ultimate philosophy of all the vedas? Charity, helping others, truth and non-violence. Of these, non-violence is the greatest virtue.

On getting answers to all his questions, Nahusha regains his original form. He tells Dharmaraj about ‘aatmavidya’ and goes away.

Details about Nahusha are given in ‘Udyogaparva’ and ‘Anushasanika parva’. In the Udyogaparva, it is described as to how he ill-treated the sages out of pride and arrogance and in turn got cursed by them. The ‘Anushasanika parva’, talks about he was elevated to the position of Indra due to his righteousness and the dharmas he followed.

Nahusha was at first a noble ruler, being in the forefront of charity, benevolence and kindness. How just was he can be seen from the following story- A group of fisherman once come to the court of Nahusha seeking a solution to their unique problems and his judgment. While baiting for the fishes, the fishermen throw out a net in the waters and in the process a sage gets caught. The sage’s name is Chyavana. Chyavana is performing deep penance in the deep waters of the sea bed. The fishes roam fearlessly around him and he gets attached to them. When the fishes are caught in the net, Chyavana too comes trapped in the net. He tells the astonished fishermen to sell him along with the fishes since he cannot part with them. The fishermen are caught in a dilemma (dharma sankat). On listening to them, Nahusha says he would give them a lot of money but the sage cannot be sold. On observing, the sage says “only so much?” Another sage by name Gavijatha comes across and adds “the value attributed to Brahmins is high and to top it, Chyavana is a sage therefore he is equal to a cow. Therefore, donating cows alone can free Chyavana.” The milk of a cow is considered to be life-saving and a sage imparts knowledge. Therefore, it is right for these two to be treated at par. This story shows the greatness of a cow and the power of a sage. A man who is friendly and compassionate by nature develops attachments with others around him. Attachments are like entanglements and it is rather hard to come out of them. Nahusha follows Gavijatha’s words to the point. A pleased Chyavana and Gavijatha tell Nahusha that he would enjoy Indra’s position. They bless him and go away. This is the story that took place in the ‘Anushasanika parvam’.

The Udyoga parva talks about how Nahusha was destroyed due to his pride, ego and arrogance. The story goes as follows. Indra killed a demon by name Vruthrasura, a devotee and a Brahmin. Since killing a Brahmin was condemned, he felt ashamed and hid himself inside a lotus in the form of an insect. This disappearance of Indra posed a question on who would inherit the throne. The Gods all approached sage Brihaspati who declared that anyone who conducted a hundred yagnas would be eligible to take over Indra’s position. Nahusha was eligible for the post based on the merits he earned until then and due to his righteousness. Having attained the kingship of Gods, Nahusha loathed in pride and arrogance. He ran after lawless desires and became a victim of lecherous thoughts and deeds. He desired for Indra’s wife, Sachidevi. A loyal and frightened Indrani sought refuge in sage Brihaspati who on one hand sends Agni deva or the fire God to find Indra and on the other, advises Sachidevi to tell Nahusha to come in a chariot driven by saptarishis or the seven sages and a hundred Brahmins. Agreeing to her, Nahusha commits the sin of commanding the pious sages and Brahmins to pull his chariot. They refuse and sage Agastya puts forth a strong opposition. Unable to take this, Nahusha kicks on the sage’s head and in return is cursed to become a python. Nahusha then repents and begs for forgiveness. Agastya tells him that after bearing the punishment for its term, if someone belonging to his dynasty comes along and answers to all his questions, he would eventually be freed from the curse.

The story of Nahusha is a beautiful example of how character plays a pivotal role in one’s life; regardless of caste. In the Aranyaparvam, Nahusha asks Dharmaraj analytical questions on dharma (dharmasooksham) or the minute details on dharma. On receiving satisfactory answers from Yudishtir, Nahusha is pleased and releases Bheema from the clutches of its entanglements (since Nahusha is a python). In the Shanthiparvam, Dharmaraj (Yudishtir) puts forth the same questions to Bheeshma pithama and gets similar replies from him. The crux of all the answers provided by Dharmaraj and Bheeshma is that good character and conduct reign supreme and take priority over caste. Good deeds, behavior and conduct find a place in both this world and the other.

Yakshaprashnalu by Yerranna & a Commentary on Yerrana

In the Andhramahabharatam, the incomplete ‘Aranyaparvam’ was completed by Yerranna and Yakshaprashnalu is a part of this. Yerrapragada wrote Ramayana, Harivamsa and Nrusimha purana. Yerrapragada states in the Nrusimhapurana that Ramayana was written by him. He also added in the Nrusimhapuranam that aranyaparvasesham was also completed by him. Nannaya’s poetic style of writing was imitated by Yerranna and he completed it in the same style reflecting Nannaya’s work. Therefore, each ashvaasam was named after Nannaya as though it was written by him.

Scholars who dealt with the old palm leaf manuscripts say that Nannaya’s poetry ended with the description of winters (sarad ruthuvu) on the note describing the beauty of the night. While Yerranna’s poetry started with the description of sunrise. Literary critics say that Yerranna’s work was a combination of Nannayya and Thikkanna in terms of style, thoughts and philosophy. Nannaya’s style is more narrative as though sitting right in front of us and narrating a story. Thikkanna’s is more of a dramatic and descriptive style creating a scene wherein the actors and characters are conversing with one another. The story of Sati Savithri, Yakshaprashnalu is in the style of Thikkanna and ends the Aranyaparvam’. This gives the user an experience and impression of watching a drama. He imitated Nannaya’s style while completing his work and Thikkana’s style while completing Thikkanna’s. Though much younger to both Nannaya and Thikkanna and though he wrote very little when compared to them both, yet he is placed at par with them due to his excellent contribution. The three are known most popularly as the Tri-Poets (kavitrayam).

In the Nahusha’s questions or ‘Nahusha Prashnalu’, Nahusha questions Dharmaraj. With an anxiety to have his brother (Bheema) released, Dharmaraj answers to all his questions. All the questions are based on dharma. Yet in another episode, Yaksha does not allow the Pandavas brothers to have water unless they give an answer to his questions. Not obliging Yaksha, they all go to have water and drown. None except Dharmaraj survives. A thirsty Dharmaraj comes looking for his brothers. Despite the sorrow of his dead brothers he still wants to quench his thirst. Therefore, he too goes to the river for water. He stops by Yaksha’s questions which are no simple. He obliges to Yaksha and gives answers to his questions, unlike his brothers. The questions require knowledge of the Vedas, shastras and dharmas. Along with this they require being practical and spiritual.

Yaksha-Prashnalu or the Questions of Yaksha deal with the questions on dharma towards body, divinity, the world, spiritualism - (aadhi-bhoutikam, aadhi-daivikam, aadhyatmikam); Lord Krishna says in the Bhagwat Geeta that a man must discharge all these duties.

v Aadhi-bhoutikam – implies how to discharge duties related to world, life

v Aadhi-daivikam – means that God is resident in us and so how are we to take care of this body, how to remember God, how to keep the body pure. Practicing the dharma towards this God residing in us

v Aadhyatmikam – the knowledge that the soul is a part of God and aatma and paramatma are one and the same – ‘sthithapragnya’

Dharmaraj could answer these questions since he was highly-knowledgeable in shastras in worldly matters and due to his analytical viewpoint. Also, he had imbibed the dharmas embedded in the three stages such as the Aadhi-bhoutikam, Aadhi-daivikam and Aadhyatmikam to a great depth.

Aadhi-bhoutika dharma - This type of dharma deals with conducting oneself according to the worldly circumstances, situations and surroundings. For example, in the dice match between the Pandavas and the Kauravas, dharmaraj Yudishtir bets Draupadi. When Dushyasana fetches her by the hair, she raises a question to everyone in the court – “Did he first lose himself and then lose me or did he lose me and then lose himself (“thannodi nannodina, nannodi thannodina”)? Bheeshma tells her that none but dharmaraj alone can answer her question. She looks at a still and calm dharmaraj. He knows that, during the game, he lost control over himself and got provoked by Shakuni to bet everything including Draupadi. He realized his mistake the moment he bet her, since Draupadi was not his wife alone but was a wife to all the Pandavas. Also, it was wrong to bet a woman born in a respectable and dignified family. Besides, she was the queen to the kingdom (pattamanishi). However, it was too late to revert his statement by then. He knew that he was in the wrong and if he answered her, Bheem and Arjuna would draw their daggers against the Kauravas. And then they would be criticized by all the elders in the court for not keeping up their word. There was another reason behind dharmaraj’s silence. By losing the dice game, he was already enslaved to the Kauravas and slaves do not have the right to decide upon the dharmas. That is why he bore the consequences, humiliation and criticism of the dice match in silence. He exercised a lot of self-control and therefore the dharma he followed in this context is referred to as aadhi-bhoutikam.

When questioned by Yaksha, dharmaraj neither shows anger nor resentment towards him. Dharmaraj was a part born out of Yamadharmaraj (dharma devatha). He therefore pleases him by answering him and thereby showing respect towards him. Pleased with his answers, Yaksha tells him to ask for a boon. He says that he could bring to life one of his brothers whoever dharmaraj may choose. Dharmaraj chooses Nakul and when asked why he did not select Bheema or Arjuna since they were his real brothers or that they would be of a great support to him in the war, Dharmaraj replies – “My father has two wives; I am the eldest child born to my mother and Nakul is the elder of the children born to his second wife.” Being pleased with the way Dharmaraj practiced dharma, Yaksha brings all the brothers back to life. What pleased Yaksha the most was that Dharmaraj was practical while abiding by the dharmas.

In the mahaprasthanam or on the way to heaven, Dharmaraj’s wife and brothers die. He is the lone survivor and goes alive to the heaven. With a detached mind and heart he goes towards the Himalayas. A divine plane comes to take him to the heaven. Until that point he is followed by a dog alone from Hasthinapur. He asks for the permission for the dog to ride the divine plane for entry into the heaven. The divine messenger does not allow the dog to enter the heaven since he says “how can I allow a creature so lowly to enter the heaven?”.To this, Dharmaraj replies – “a creature that so faithfully followed me and served me or surrendered to me must not be forsaken. It is not a Kshatriya dharma. If the dog was really so lowly, then how could it see the divine vehicle? If the creature could see the divine vehicle and a divine personality it would be wrong to call it ‘lowly’ argues Dharmaraj. He says that if the dog was not allowed into the heaven, he too did not want an entry to it. The dog then transforms itself and appears as a ‘dharmadevatha’ and extols Dharmaraj high saying “You are indeed highly knowledgeable in dharma related subjects and this you have proved time and again. All this was an ordeal to test you in your analytical knowledge about dharmas. You have passed the test and gained “aathmasiddhi”.” Dharmaraj therefore goes to heaven alive with his physical body. Here, Dharmaraj displayed ‘aadhyatmika’ dharma. He realized the truth:

Aatmavathsarvabhoothani:

He was the one that realized the truth that all creatures are alike and that there is no difference among them. And so he became a ‘sthithapragnya’- a highly evolved, scholarly and mature person.

Questions by Yaksha are definitely unlike answering questions in an examination; for dharma has various facets such as good conduct, character, aathma-gnyaanam, questions pertaining to nature, surroundings and an individual. A man who lives by such dharmas not only attains peace and happiness at his own individual level but his country and society too will gain fame.

Questions relating to man’s good conduct, character and integrity -

Qn 1 – What is greater than earth, higher than skies, faster than the wind, lighter than grass?

A mother is greater than earth since she bears her child and is heavy with tolerance, overcomes difficulties, gives birth and brings her child up. There is nothing like a mother’s sacrifice and hence her position is the greatest and supreme. ‘Maathru-devo-bhava’ is how we start our daily prayer. A father’s position is higher than the skies. The body is formed due to father. A father is one who nourishes the body, shows the light and direction to live. If we keep this in mind, we will not disrespect our elders and there will be no need for the home-for-the-aged. Our heart and our thoughts are faster than the wind. It has no obstruction and can squirm through anything. Therefore, we need to exercise self-control in order to achieve anything. Worries are lighter than the grass. No matter how small or big the cause could be, yet when worry takes over, it causes the man to lose courage and strength of mind. Just like a nail that pierces a man’s foot similarly, worry too pricks and weakens the heart and mind.

Qn 2 – What is the cause and origin of dharma and fame? Also, what is the way out to the divine world (devalokam) and happiness?

The cause of a man’s dharma is his capacity, efficiency. It is a kind of deeksha (determination or steadfastness). Charity is the cause for fame. However, charity must be done in good intention and not to evade a problem or to earn fame. It must be done with a noble intention of helping and with no other motive. Also, it must be done to people deserving. Practicing truth constantly and living by it paves the way for the divine world or the world of the gods (devalokam). A good character is the key to happiness. A man with good conduct has control over the six inner enemies such as lust, greed, temptation, desire, anger and jealousy.

Qn 3 - Who is the soul to a being? Who is the relative that God introduces a man to? What is the source of sustenance for the man? What is the ultimate duty for a man?

A man’s soul is his son (aatmavaiputranaamasi). A man’s soul is born as his son. His wife is the relation that God introduces him to. Cloud (parjanya) is the source of sustenance to the man.

“annaathbhavanthi bhoothani: parjanyadanna sambhavaha:.: Bhagvath Geeta:3-14.

Creatures are born out of food which in turn comes from clouds. Therefore, the source of sustenance for a man is the clouds. The ultimate duty for a man is to perform his duties without anticipating anything in return or desiring for anything.

Q4. Dharma, artha, kama conflict with one another. Is it possible for these to stay at one place?

Yes, but only if the wife practices dharma in its true sense. Since, such a wife prevents her husband from performing wrong deeds. To such a man, the purusharthas such as dharma, artha and kama can co-exist at one place and in one life.

Q5. What is the greatest to be earned? (One that has been earned or acquired). What is the greatest among wealth? What is the greatest in profits and in comforts?

An effort to carry on life is the greatest earning. Education or the one that gives knowledge is the greatest among wealth since none can steal this wealth. It only grows with sharing and never diminishes. Health is the prime among profits. Health is wealth. In happiness, contentment is of utmost priority.

Q6. What is the ultimate duty in the world? What is it that gives permanent fruitfulness? How can we get into that situation that does not bring grief? What is it that never perishes?

Kindness and compassion towards all the creatures is the prime duty of mankind (bhoothadaya). Veda-mantras are a source of permanent fruit since they always speak the truth and urge mankind to adhere to dharmas such as ‘hurt never or commit violence’. This enlightens the path to truth and lends happiness in both the worlds. Controlling the heart and mind in desires and temptations constantly gets us in a situation devoid of any agony or pain. Since, it is the heart that provokes or runs after desires and when unfulfilled, they bring sorrows. Companionship or friendship with good people never perishes.

Q7. To a traveler, to a husband, patient or to one on deathbed, who is the companion?

To a traveler, a co-traveler is his companion (says Nannaya), a wife to the husband, doctor to a patient, and to a man on deathbed, his good deeds are his companion.

Some questions describe about the qualities that cause a man to turn wicked or vicious, characterless or neglect the path to dharma.

Q8. Who is such a man who though is alive yet equally dead (jeevanmruthudu)?

Jeevanmruthudu is referred to as a man who is a pure miser, does not satisfy guests, dependents or servants, ancestors or himself, such a person is almost equal to a corpse.

Q9. Which man deserves to go to hell?

A man who declares the Vedas, shastras and ancestors to be a farce and a lie, neither spends on himself nor on others goes to hell.

Q10. What is called a dead body?

A poor man, a kingdom without a king, a man who is ignorant of Vedas and yet performs the ceremony of ancestors, conducts sacrifices or yagna without giving dakshina is equal to dead body.

Questions pertaining to nature, creation and spiritualism

Q11. What is it that sleeps yet does not close its eyes?

A fish sleeps but with its eyes open. Spiritually speaking, a yogi has such immense control over his self and his sleep. He is the one who has the knowledge about aatma or the soul – he has an eye of wisdom which is always searching for the meaning aatma or the self.

Q12. What is it that is born but remains without any movement?

An egg is born but remains without any movement. It remains stable and does not show any movement. A stone too remains motionless. Just like a lethargic man does not show any activity, interest and unless someone comes up to him and talks he does not take or show interest to respond. People without kindness or compassion are also referred to as stone-hearted people. They are merciless and show no sensitivity or have soft feelings.

Q13. What grows with speed?

A river grows with speed. So does a courageous man. Spiritually speaking, a river has to go forward and symbolizes enthusiasm, development and expansion and a man who is in high spirits is compared with the river. A courageous man is compared with the river that grows forward, develops and is high-spirited. Such people are not only brave but are wise and have a sense of discretion. Such people reach the pinnacle in their lives.

Questions that reveal knowledge about shastras and spiritualism

Q12. What causes the sun to rise? Who follows the sun? What is the basis for sun? What is the cause of sunset?

Brahma or paramatma causes the sun to rise. Gods or the devathas follow the sun.

Sarva devathmakah: is the shloka (aaditya hrudayam). The entire universe including the wheel of time follows the sun. The ultimate truth (satya) drives the sun.

Yekah chakradharam devam thamsuryam pranamamyaham: (from Surya ashtakam) explains this truth.

The sun is the ‘sarvasakshi’ meaning the witness to everything and all the events. He is also the ‘sahasraaksha’ - meaning has a thousand eyes. Dharma is the cause for sunset and this is governed by the law of nature in the universe. Sunrise and sunset occur due to nature and the time scheduled by it. Surya also means activity or ‘chaitanyam’. A man is full of zest or life so long as he is active and loses it with death. Kaladharma decides the death and frees a man from earthly bonds. Rutukartha mrutyuhu: are the names for Sun or the sun god.

Questions on a man’s character, conduct, integrity and behavior

Q1. Who is the guest to all the creatures in the universe? What is ‘somam’ (reward for performing the yagna)? What is nectar? What fills the entire world?

Agni or the fire-god is the guest to all the creatures in the universe. Fire-god lends brightness. Without the fire, our bodies composed of five elements would decompose. As can be noticed that at the commencement of a yagna, the Agni-dev is invited first followed by the other gods. In our daily routine and practice too, before beginning the worship, lamps are lit. After the Agni-dev is invited during the performance of the yagna, the other gods are lent ‘havissu’ - (saying ‘swaha’ each time ghee is poured into the fire, the fire grows brighter and lends food to the other gods). Therefore, ‘Agni’ is worshipped by all and He is the ‘athithi’ or guest.

‘Gavamrutham’ (cow’s milk) is equal to the reward of performing a yagna. By-products of cow’s milk such as butter and curds are used in yagna and therefore they are compared with amrutam or nectar. ‘Goksheeram’ – milk, goghruth – ghee are a panacea for diseases, give strength and vigor.

‘Sanathana dharma’ is the nectar. Amrutham is defined as something that does not have an end or does not die. Similarly, ‘sanathana dharma’ should never die and nor does it die. Dharma protects those who protect it.

Dharmo rakshati rakshitah:

Air permeates each and every part of the universe. Air is present in all the bodies in the form of life or breath. Air; because it is present in the sky, it reverberates to generate ‘Omkaram’ – sense of sound. Because of the air, ‘ghranendriyam’- nose – sense of smell functions, sparshendriya – touch– sense of touch work. Imagining the universe without air even for a moment is impossible.

Q2. Who wanders alone? Who takes re-birth again and again? What is the medicine or cure for snow? What is the nourishment for seeds?

The sun wanders all by itself in the universe. The moon takes birth again and again (vruddhi-kshaya). Agni or the fire is the cure or medicine for snow. To the seeds or sprouts (and to the seeds for the living beings), earth is the sustenance.

Q3. What occupies and covers the entire universe? What is the cause or reason that a mankind is not able to attain good friendship or heaven?

Ignorance or the lack of wisdom occupies the entire universe. Avidya or nescience or lack of wisdom or lack of knowledge about the reality and not being able to discriminate between the real and the unreal is the maya.

Due to greed, a man does not gain good friends. Due to attachments, enemity/grudges, jealousy (raga-dwesha) a man is not able to attain heaven.

Q4. What is the pathway to the world? What are water, food and venom? What is the right time to perform rituals to deceased and ancestors?

Good-natured men always pave the way to follow for the others. The path they chose to walk on is the guiding light to their followers. According to the Vedas, water is the cause for a spurt in life. Water pours from the clouds. Therefore, all the creatures come from the clouds. Clouds are present in the sky and therefore sky is water. ‘Gow’ means cow and earth (earth implies annam, as answered by dharmaraj). ‘Go’ implies cow and the food. ‘Annam’ means food which is to be consumed. To all the beings, the earth provides food and nourishment to all therefore ‘annam’ here refers to earth or ‘bhoomi’. The right time to perform the rituals for the deceased is when the Brahmin arrives.

In the Andhra Mahabharatam, Nannaya replies to ‘what are water, food and venom’ in the following manner –

Sky and earth are the sources of water and food respectively. Money belonging to Brahmins is equal to venom and therefore it should neither be usurped nor stolen under any circumstances.

Q5. Penance, damam- control, forgiveness and shy, what are these?

Penance is performing one’s duty or dharma. Controlling the heart and mind is ‘damam’. Not yielding to happiness or sorrow or practicing self-control is forgiveness or tolerance. Shy is doing or performing acts which bring shame or represent immorality.

Q6. Who is a Brahmin? What are the qualities of a Brahmin? (as found in Vyasa Bharatam). Questions pertaining to who a Brahmin, Kshatriya or Vysya are found in Vyasa Bharatam. However, in Nannaya’s Bharatam only question pertaining to Brahmin is present.

Dharmaraj answered to these questions in the following manner – caste, knowledge or skill does not form the criteria for being called a Brahmin. Similarly, a person who reads the Vedas or preaches them to the others cannot be called a Brahmin. A person born in the Brahmin caste but shows bad conduct is worse than a Shudra. A person’s good conduct, character and integrity make him a Brahmin. One who lives by the Vedas and is a nitya-agnihotri (homagni)-worshipper of fire and the one who has control over six inner enemies is a real Brahmin.

Nannaya did not recognize or talk about the other castes based on the conditions prevailing at that time. About 5000 years ago, the society in Sanskrit Mahabharat had four different varnas or castes and chaturashramas – the four stages in life. Varnas and castes have been used synonymously. Many incidents and instances all go on to show that in those days a person’s caste was determined by his upbringing, the rituals and culture (sanskaar) he was brought up in rather than his birth or his profession as is followed today. Duryodhana crowned Karna as the King of Anga kingdom, yet that did not make Karna a Kshatriya. This is evident from the stories ofSatyavati and Karna. Also, the caste was not based on profession. A person born in a caste and yet skilled to perform a task belonging to another caste, could take up that work. There was no rigidity in that respect. Kripacharya, Ashwaddhama and Dronacharya were Brahmins by birth yet they followed the profession of a Kshatriya. While being in exile the Pandavas followed five different professions. King Janak, father of Sita, though a King led a spiritual life and became a sage (Raja-rishi).

The time elapsing between the Sanskrit and the Andhra Mahabharat is about a thousand years. In these years, the society underwent several changes including the social set-ups. Due to this, the trio – Nannaya, Thikkana and Errana, wrote the Andhra Mahabharat keeping its central idea, theme and the Vydic dharma intact and yet ignoring the social set-up that did not suit the society at that time. In fact, they deliberately omitted the rituals and social customs and practices which were neither suitable nor prevalent at that time (in the time of the trio-poets). In the Nannaya’s time, caste-system was further strengthening since it was now based on birth and profession. Therefore, classes or kulas or the sub-castes came into existence at that time. These classes were derived from their nativity. Eg. Nandavareeka Brahmins belonged to Pakanadu (Nellore) and Veginaadu (Godavari Dist). Reddy belong to Komatireddy and Pantaredlu etc. Therefore, the trio did not touch these subjects and followed the dharmas preached by Sage Vyasa.

There are questions that state the times and circumstances under which a man must stay away from certain things.

Q1. What should a man get rid of?

A man should get rid of his ego and self-pride. A person who cannot conquer his anger is subject to misery all the time. Being free from anger alone can take him close to happiness, peace and contentment. Staying away from desires and ambitions makes him wealthy. If he stays away from greed, miserly actions, he can attain the state of happiness. A man must not lose the path of dharma or righteousness and if he does that, he will be destroyed. Ignorance or Avidya or nescience causes sorrow and following the path of dharma destroys ignorance.

Q2. When can a man be happy, knowledgeable, wealthy and famous?

A man who talks softly and politely pleases everyone and such a man is happy all the time. Such a man does not hurt anyone and keeps everyone happy. A man who thinks wisely and performs a task is a knowledgeable person and attains success. A person who has friends leads a happy life, but to achieve the goal life of life he must lead a righteous life. Such a man attains Sadgati. A man who masters philosophy of life, self-realization or God-realization is knowledgeable. A person whose fame reaches far and wide is famous. A person who sees the pair of opposites (dwandwas), riches and poverty alike is wealthy in true sense. He is contented with all he has and does not live on borrowings. Ignorance is thinking that a man lives endlessly despite knowing that humans are mortal.

Understanding what dharma is and living it practically enlightens a man and makes him knowledgeable. Following the dharmas practiced by other noble people who understood, imbibed and followed them also makes a man knowledgeable.

Conclusion

Dharmaraj answered all the questions of Yaksha and thereby pleased him. Dharmaraj knew the nuances of dharmas because he practically followed and lived them. There are questions (more than 100 – ‘shathadhika prashnalu’) pertaining to a man’s life, the meaning of dharma and the universe or nature as asked by Yaksha; and having answered those, dharma devatha in the form of Yaksha is thrilled and overjoyed at listening to the answers. Yaksha is very pleased with Yudishtir who asks to revive Nakul. Yaksha not only revives Nakul but also the other Pandava brothers. In addition to this, Yaksha blesses them that the rest of their life in exile would pass peacefully (the one year that they have to live in hiding).

‘Yaksha prashanalu’ or the questions by Yaksha are also known as “Gnyaananidhulu” since, by imbibing and ingesting the answers to those questions elevates a man by enlightening him on subjects of dharma or duty and righteousness.

- Authors: By Dr. D. Vidyeshwari & Dr. I.V. Kanthalakshmi
- English translation - Reena Raghav
Posted by at
Labels: , , , , , , , ,

1 comment:

  1. Dr. I.V.KanthalakshmiJune 29, 2010 at 1:42 PM

    very enlightening! I read some contrasting views on the internet about these stories but Nannaya's work gives a true picture about the history and dharma as it should be. Also, kudos to the two learned ladies for their work !! - Reena

    ReplyDelete

Subscribe to: Post Comments (Atom)