Lessons from Yayati - Endless Desire

    Yayati is perhaps a complete case study of how even following dharma, one can be caught in the web of vasanas, kama and samsara. He provides a unique deep insight into the human behavior and consequences. Yayati story is extensively narrated in the Mahabharata, Adi Parva. We got an idea of the incidents preceding Yayati in Lessons from Yayati – Prelude.

Storytime:

Quarrel: Indra excited with Kacha’s achievement gathered all the Devas and blended in as wind. At a lake, similar to Kubera’s lake Chitraratha, many maidens were sporting and this wind mixed their garments. Vrishaparva’s daughter, Sarmishta who was sporting with her friends, picked up Devayani’s garments by mistake. A quarrel ensued between the friends, as they exchanged heated arguments. Sarmishta mocked that Shukracharya was an ordinary mortal in her father’s payroll. Ridiculing her father to be living on alms, she pushed Devayani, who was holding to her clothes, into a well. Believing that she was dead for a punishment that fit the situation, Sarmishta left for the palace.

    Nahusha’s son, Yayati came on a hunting expedition, was looking for water. As he arrived at this waterless well, he was surprised to see a beautiful maiden, angry and sad at the same time. Responding to his queries, she introduced herself as Shukracharya’s daughter. She wondered loudly that Yayati appeared to be from a respectable background. So she raised her right hand and sought him to lift her up. As he bid her safe journey, she declared that he was her husband as he grasped her right hand.

    Devayani’s interpretation was shocking. He declared that a mixed varna marriage was not acceptable. Besides, Shukracharya being the Guru respected in all lokas, she must proceed without any fear for her safety. Devayani understood his fear for dharmic boundaries and declared that she will marry him with her father’s blessings, as they parted for their respective destinations.

Angry fallout: Devayani overwhelmed by sorrow and anger took shelter under a tree. Shukracharya, disturbed by her delay, sent her caretaker in search. Finding her after a great search, she sent the message for her dad expressing her inability to come to Vrishaparva’s city. The anxious father was greeted with the drama that happened. Shukracharya said since it takes two for an argument, for her part, she had to undergo this rough part. Furious Devayani was upset more by her father being abused, despite reviving the dead asuras for Vrishaparva.

Shukracharya informed her that the entire world including Indra, Vrishaparva, Yayati and others know his piety and his command on mṛta-sañjīvini mantra. A sadhu who speaks proud of his own skills will meet misery, hence he cannot talk more about himself. Due to his tapasya, the world is getting good rains and lots of medicinal herbs. He expounded a lot on the importance of being anger free.

• Patiently tolerating others’ abuses is a sign of great internal growth.

• One who can control his anger is considered as victorious over all.

• Just like snake shedding its skin, a virtuous person drops anger with his kshama.

• A person without anger is superior to one who is doing yajna nonstop for a hundred years.

• Anger destroys the Daana, Yajna and Tapasya.

• Anger destroys all relationships. One will lose son, servant, friend, brother, spouse, Dharma and Satya to anger.

    Devayani now took a different line. She argued that Vrishaparva has fallen of Dharma. She doesn’t like bad association, dussangha. Hanging around such people, who abuse or talk ill, only derails our dharmic connection. To stay away from them is preferred. Her heart was continuously burnt by Sarmishta’s words and hence could not reconcile with forgiveness.

    Shukracharya recalled the repeated abuse of Kacha and the bad treatment of Devayani was the last straw. He decided to stay with his daughter and renounce the King and his city. Vrishaparva unable to reconcile with Shukracharya declared that only falling into an ocean or fire were the only viable options for the asuras. This made no dent in Shukracharya who was feeling miserable for his daughter’s plight. His offer to give all the wealth was countered by Shukracharya, who wanted peace for his daughter’s mind.

    Vrishaparva desired to placate Devayani. Still feeling the sting of Sarmishta’s words, she declared that Sarmishta and another thousand maidens must wait upon her and must continue this relationship even after she gets married. Sarmishta felt that it was a huge price that her father had to pay due to Shukracharya and Devayani leaving, on her account. She immediately arrived at Devayani’s place with a thousand maidens to be at her service and another thousand to wait upon her. On thinking loud how a princess became a servant, Sarmishta said that it is the duty to wipe the misery of the relatives and hence she will follow her even after her marriage. The pacified Devayani now led her father back to the city.

Yayati again: The girls in due course of time, went back to the same garden when Devayani had met Yayati. The girls were having a great time when Yayati arrived there and wondered the center of attraction – Devayani and Sarmishta. Though both the maidens were stunning, he seemed more interested in Sarmishta. Devayani informed that she was her friend and servant who serve her with a thousand other girls, besides another thousand in her service. This confused Yayati wanted more details and Devayani merely stated that all are bound by their fate (karma). To her query on his background, Yayati informed that he was a King and had mastered the Vedas. Having realized, she proposed him to marry her. He refused on the grounds of Dharma and her varna. He clarified that in addition another person’s wife, sisters, same gotra, daughter-in-law, fallen ones, beggars and chronically sick are not suitable for marriage.

    A gentle debate broke out between Yayati and Devayani on marriages between Kshatra Dharma and Brahmana Dharma. The prudent Devayani having understood that Yayati was frozen due to fear of her father and Dharmas. She sent for her father to be fetched immediately. Yayati greeted him with great respect, while Devayani informed that he had already took her right hand in a time of distress and she can only marry him. Shukracharya acknowledged Yayati’s objections, but said that he is voluntarily giving his duaghter’s hands in marriage to him. To Yayati’s query of the papa of violating the dharma guidance, Shukracharya blessed him that he will not be touched by that papa. Shukracharya reminded that Sarmishta must always be treated with utmost respect as she will follow Devayani and Yayati must never interact with her alone or touch her or treat her like a spouse. Yayati married Devayani and returned with the two thousand maidens and Sarmishta.

Yayati and Sarmishta: Yayati had a wonderful marriage with Devayani. He created a nice abode in the nearby garden for Sarmishta, per Devayani’s suggestion and let her thousand servants take care of her needs. Devayani visited and sported with her friend regularly. In due time, Devayani gave birth to her first son, Yadu. Frustrated by the ticking biological clock, Sarmishta found herself trapped, unable to get a good husband or bear children. She found Yayati alone and pleaded that he alone is qualified to be her husband and she was soliciting in her season. Yayati informed her that he was always thinking about her, but Shukracharya’s words were preventing his affection. Inflamed by her desire, Sarmishta reminded that this situation was acceptable by Dharmashastras to tell a lie. Yayati was not ready to compromise. She said that being subservient to Devayani and also being her friend, all her needs must be met only by Yayati. While all her other needs were taken care, she wanted only him. To give what is asked is only dharma.

    A combination of his strong liking for her and her wonderful arguments resulted in their obvious union. In due course, the pregnancy news brought a worried Devayani. She was genuinely concerned for her friend losing her life to infamy, driven by lust. The clever Sarmishta informed that her husband was a Rishi, not easily accessible to others. Devayani was happy for her friend’s cause. In due course, Devayani gave birth to her second son, Turvasu. Sarmishta gave birth to three sons – Dhruhyu, Anu and Puru.

Infidelity and consequences: One day, Devayani encountered three beautiful children, while Yayati was with her and was curious about their lineage. The children pointed to Yayati as father and Sarmishta as mother. Shocked at the discovery, she confronted Sarmishta, who denied lying to her as Yayati was a Rajarishi. In reality, Yayati was an expert in Vedas and also a Raja. Sarmishta declared that she had chosen Yayati as her husband the very first time she saw him. She argued that according to Dharmashastras choosing a friend’s spouse as one’s own is acceptable. Also Shukracharya had given both the women to Yayati for taking care of their needs. Furious and ashamed at the betrayal, she went to her father’s abode. Yayati went after her pleading her return. Shukracharya moved by his daughter’s plight cursed Yayati to beget crippling decrepitude. Yayati’s pleaded that he was cornered by the dharma of being approached by a maiden in season, who demanded her to be treated as a wife that cannot be turned down.

    The suddenly aged Yayati pleaded for compassion as he had not yet enjoyed his youth with his wives and Shukracharya gave him the option to exchange his old age with his son’s youth. Yayati also added that the son who exchanges his youth will get the kingdom and lots of fame.

Exchanging youth: Upon arriving to his palace, the aged Yayati appealed to his children, in their order of age. He proposed to exchange their youth for his old age, which he will return after enjoying it. Yadu declined citing the ills of old age, frailty, dependency and inability to enjoy anything. Yayati said that Yadu and his lineage will never become rulers. (One can recall that Krishna born in Yadu’s lineage was only a kingmaker and never the ruler).

    Turvasu rejected the request stating that old age ruins enjoyment, strength, beauty and also moves one closer to death. As Turvasu’s mind was too much bent away from dharma, Yayati cursed him that he will become the leader of mlechchas, steeped in adharma, eating meat and have all low tamasic characters and so will his lineage.

    Dhruhyu was the next to reject, as he opined that the aged cannot ride elephants or chariots or horses, nor can he enjoy women. Yayati cursed him that his desires will never get fulfilled and he and his lineage will always be on the run.

    Anu came with a different excuse that old age pulls one away from doing even agnihotra, besides expounding on the shortcoming of old age. Yayati cursed that he and his lineage will fall prey for the same faults he found in old age and they will leave the path of dharma.

    Yayati now appealed to his youngest son, Puru, who responded that he was not just a father, but also his Guru. Following Guru’s words is the highest dharma. If one gets blessed by one’s Guru, achieving the seemingly impossible becomes very easily attainable. Yayati blessed that in Puru’s rule, everyone will achieve all desires and proceeded to exchange his old age for Puru’s youth.

Endless desire: Yayati used his borrowed youth wisely. He proceeded to do yajnas, sraadhas and daanas. He enjoyed not only with his wives, but also devoted a significant time in strengthening his dharmic roots. Thus he was leading an ideal happy married life. 

 

    After the promised thousand years, Yayati came back and addressed his son on the nature of desires. Just like adding fuel to fire only grows it, desires never get satiated. No matter how many times one enjoys their object of desire, it still remains a strong source of attraction and attachment. Every fulfilled desire only gets replaced with more desires.

    Yayati turned his youth back to Puru and blessed him to have his youth as long as he desires. As he proposed the coronation of Puru, objections were raised as it violated the tradition. Yayati reminded them of the boon from Shukracharya. Besides, children who violate the dharmic parents’ words are not even considered as children. Character alone decides who the ideal son is, not the birth order. He allowed the creation of kingdoms for his first four sons at the borders of his kingdom. Yadu gave rise to Yadavas, Turvasu gave rise to Yavanas (western migration?), Dhruhyu’s sons were Bhojas and Anu’s sons became mlechchas. Puru went on to become a powerful dharmic ruler with all his passions in his control.

Metaphorical connection:

    The metaphorical lessons from this episode is tremendous. Yayati represents the Jivatma and also the Manas. By his background and training, Yayati is very educated, disciplined, dharmic and cultured. Devayani represents the senses. During his very first contact, Devayani wants to marry him for his wondrous qualities. Yayati is able to hold on to his higher path. The senses always want the best for itself to enjoy.

 

    Sarmishta represents the vasanas. There is always a tug of war between vasanas and the senses. They cannot separate from each other. One feeds the other. That is why Sarmishta and Devayani remain as friends, with one serving the other. She also goes along with her marriage. The interesting insight is both have a thousand servants. The senses are constantly fed by thousands of sensory object feeds. The vasanas also get strengthened constantly by different experiences in the present and the past.

    Shukracharya represents the Buddhi. His advice to Devayani fails, as senses have their own way to circumvent Buddhi. He warns Yayati to stay with just the senses, bound by dharma. The dharma bound senses provide constant joy to the Jiva/manas. The vasanas under the appropriate conditions get stronger and stronger. They approach the dharmic manas and appeal with tempting logic and desires. When dharma bound senses are not around to rein in, the vasanas get a free license to express themselves and control the direction of the manas. All the discipline fly out of the window, especially if Buddhi is not constantly monitoring or like in this case, Buddhi’s words get overpowered.

 

    The consequences of doing a dharmic karma leads to punya and an adharmic one leads to papa. In this metaphor, dharma lead actions with Devayani were sanctioned, but vasana driven ones with Sarmishta, who is also indicated as an asura’s daughter, was not. The overpowering ability of vasanas is enormous and most times, simple will, discipline, our dharmic training or Buddhi may not be sufficient to stop it. Being alert is critical.

    The karmaphala leads to endless desire craving cycle, which is signified by Yayati wanting to enjoy the pleasures on borrowed youth. This is akin to many janmas one is taking to repeatedly enjoy the karmaphala. Yet unlike Yayati, who started doing more dharma and also developed viveka and vairagya treated his renewed youth as a Vanaprastha, most of us don’t. Though he was perpetually chasing Kama, there was also a strong proclivity to Dharma. We will read more insights in the upcoming episode.

Practical applications:

• Anger: Shukracharya’s insight into anger and its avoidance.

• Karmaphala: Sarmishta’s angry actions brought sad consequences for herself. Though she took it in stride, Devayani continued with bad action of making her a dasi. This had consequences in her marriage, only due to her making. Yayati also felt the consequences of his desire driven actions.

• Guru: Puru was the only one who was able to see his father as a Guru. Only by serving his Guru, despite the odd request of exchanging his youth, he remained rooted in Dharma.

• Vasanas: These are very powerful forces which continuously weaken us and also strike us the hardest when we are down. Yet it is critical to defeat these internal forces, despite the odds against every Jiva.

    As we continue the saga of Yayati in the upcoming episodes, the most important point to retain is repeatedly pondering over the similarities, especially in the metaphor. We need the grace of shastras, guru and Bhagawan to back us in this battle against the vasanas and in realizing our real nature.

ॐ तत् सत

Lessons from Yayati - Prelude

    The Itihasapuranas contain many wonderful characters lost in the sands of time. Their life was a strong source of inspiration for thousands of years, until time erased their primacy. The Mahabharata has many such stellar personalities and one exalted example is Yayati. His story prominently figures in the Adi parva of Mahabharata and also in the Srimad Bhagavad Purana. Even the Skanda Purana goes into this history in greater detail.

    In this mini series, we will savor this story and analyze it in great detail, which we also take a peek at its possible metaphorical implications. The story is conveniently segmented, so we can absorb the theme and the contents.

Storytime:

    Yayati was born as the second son to Rajarishi Nahusha. He was so great that he briefly was the Indra replacement, but had a great fall owing to his lust. Nahusha had Yati, Yayati, Samyati, Aayati, Ayati and Dhruva. As Yayati was next in line, he took the throne and became a very powerful Dharmic King. But before we dive into his story, we will focus this article on his first wife, Devayani, the only daughter of Asura Guru Shukracharya.

 

    Shukracharya was the Kula Guru for Asura King, Vrishaparva. The Devas and Asuras were eternally locked in mortal combat. Every time the Asuras were killed, Shukracharya used his mṛta-sañjīvini mantra and revived them. This put the Devas in permanent disadvantage, as their Guru, Brihaspati was not having a similar mantra to help their cause. The Devas pleaded his youthful son, Kacha, to become Shukracharya’s disciple and win his heart by rendering services to his daughter, Devayani. They promised a choice portion of the Yajna ahutis received will be reserved for him.

 

    Kacha, who agreed to aid the Devas cause, went to Shukracharya, introduced himself as the son of Brihaspati, sought to remain as a Brahmachari for a thousand years and requested to become his disciple. Please with his humility and origins, Shukracharya agreed as if it was honoring Brihaspati himself. Kacha won Devayani’s heart with his servitude, singing, obtaining fruits and flowers and sweet words. One must remember Kacha was sworn to be a Brahmachari and never wavered from that commitment. Devayani too though fond of him, never tempted him to break his brahmacharya. Thus Kacha pleased both his Guru and his daughter. 

 

    Once when Kacha went to the forest to graze his preceptor’s cattle. The Asuras interrogated and confirmed his identity before killing him. They chopped the body into pieces and fed it dogs, jackals and wolves. Worried about the missing Kacha, Devayani pleaded her father that she will not be able to live without him. Shukracharya revived him with his mantra, who informed him of the events. 

 

    Next time, the Asuras ground him into a paste and dispersed it in the ocean, only to be revived by his Guru. The third time, the Asuras wanting to outsmart Shukracharya, burnt Kacha into ashes, which they mixed in an alcoholic drink and offered Shukracharya. The worried Devayani raised her concern and Shukracharya found that Kacha was in his belly. The amazing feat of Kacha not being digested was a bigger mystery in Shukracharya’s mind than him getting to his stomach. Kacha’s taposhakti was amply clear. He narrated the turn of events to his guru. Shukracharya wanted his daughter to make a choice between him or Kacha. Devayani declared that if either of them died, she resolved to end her life. To break this conundrum, Shukracharya decided to teach Kacha the science of mṛta-sañjīvini mantra. It must be noted that while Shukracharya knew of Kacha’s purpose, he let him prove his worth before granting his wish.

 

    Kacha graciously retained the teaching of his Guru and when invoked came out of Shukracharya’s belly. Kacha revived his Guru immediately. What irked Shukracharya was the fact that the Asuras wanted to harm him and his interests. Worse yet, they wanted to make him a participant of their criminal plans. 

 

   Kacha stood there with folded hands, worshiping his teacher and declared he was now both his father and mother as he birthed him. Now on top of that, the Guru had graced him with the most precious nectarine teaching. The ones who ignore or injure such a preceptor is eternally condemned, Kacha declared. Shukracharya pondered about the ill effects of the alcohol, desiring the welfare of Brahmana stated that if any Brahmana consumes alcohol will be ridiculed both in this world and next and this act will be the same as obtaining Brahmahati dosha. He declared that this highest truth must be established based on his experience to all aspiring the path of Brahman.

 

    He then addressed the folly of the Asuras that how they hastened the process of Kacha getting the mṛta-sañjīvini mantra. Through this ordeal Kacha had established his immense taposhakti by obtaining this knowledge for the Devas he has completed his mission in five hundred years and also become on par with himself, declared Shukracharya. Kacha continued to stay with his preceptor till his stated time of thousand years, when he requested his Guru’s blessings to return back.

 

    Devayani, smitten by the Brahma Tejas of Kacha, approached him and reminded of her affections during the entire Brahmacharya duration. Now that his Brahmacharya vrata was over, she realized it would be impossible to get a better dharmic husband. She expressed her respects to Brihaspati, his father and to Rishi Angiras, his grandfather. Kacha reminded her that just like Shukracharya was venerable as a Guru, being his dearest daughter, she was equally venerable to him as Guruputri. He pleaded her not to entertain such adharmic ideas.

 

    Devayani pleaded her cause by reminding the numerous occasions she had her father revive his life and there was no fault in her to be worthy to reject. Then Kacha brings a strong dharmic point that since he came out of her father, that she is his sister. He requested her to wish him luck in his journey. As the desire that is blocked, morphs into anger, she said that if Kacha refuses her hand, despite her strong solicitation for a purposeful blend of dharma and Kama, then the knowledge he has obtained will not bear any fruit. 

 

    Kacha was unfazed by her curse. He said though her act deserved punishment, due to his Gurubhakti she is being let off. He declared that her Kama was not grounded in dharma. Being established in Dharma his conduct was always governed by dharma and hence he didn’t deserve her Kama driven curse. He accepted her curse and said that his disciples will benefit, even if this knowledge failed for himself. By displaying such harsh attitude, Kacha said no rishi (or brahmana) will ever marry her. Upon his return to Swarga, Indra offered his praise and declared for this wonderful feat, Kacha will share the sacrificial offerings.

Metaphorical connection:

    Vyasa may or may not have kept these metaphorical messages, yet it is interesting to see it through this lens, as it provides us a wonderful insight. 

 

   The Jivatma comes from a superior place, Parmatma, just like Kacha came from Swarga. Any object of desire has to be met only this loka, which is the karmabhoomi. But when he approaches a Guru (Buddhi/Bhagawan), he began with a vow of Brahmacharya, which implies that he will be committed to the path of Dharma, stay focused on Viveka and Vairagya. There may be many troubles across many lifetimes he had with the Guru. Just like we come back again and again in different janmas only to fulfill our Karma. We saw how Kacha kept reappearing without wavering his dharma commitment as Brahmachari. If we are focused on Dharma and are steadfast in our spiritual life, we will always preserve our spiritual progress, promises Krishna in the Bhagavad Gita.

 

   We also must also make a special note about Devayani, she represents the indriyas/sense organ pull. The Jiva is constantly pulled by the manas through the indriyas to the world of plurality. As long as Brahma acharana and Guru (Buddhi) are the primary drivers, the Jiva is safe. But the minute, Kacha was done with his Brahmacharya vrata, Devayani (Indriya suka) approaches for binding him back to samsara. The Jiva since it is committed to Dharma is not bound by such distractions, however tempting it may seem. The return to Swarga (Paramdhama) was possible only because of Kacha’s unshakable commitment to Dharma, especially his swadharma.

    The metaphorical lessons are for every Jiva to imbibe and follow.

Practical Applications:

• Desire: There are two types of examples we see. One where Dharma is the basis and the other where Dharma is violated. Kacha and the Devas desire to obtain mṛta-sañjīvini mantra, there is no dharma violation. He openly approaches Shukracharya with his open and implicit interest. The Guru was in no rush to part with the information and waited for the appropriate time for Kacha to prove his worth. Devayani though she was fully justified in falling for the stellar qualities of Kacha, fails to grasp the subtle Dharma. Though she was explained, her desire morphs into anger and issues out as a curse. The attachment to the desire determines the intensity of the passion and the ability to abide by dharma is foundational to a Jiva staying on the right path.

• Honesty: Kacha embodies honesty. When he meets Shukracharya he declares his clear intention not to get distracted from Brahmacharya. Though he didn’t openly seek the mantra, his mission was very clear. He was also honest in all his transactions, be it for his Guru or Devayani. Even when the asuras catch hold of him seeking his identity, despite a threat for his life, he was honest even with them.

   

• Alcohol: The adverse effects of alcohol is well documented in medical literature, contrary to the marketing of its producers, distributors and consumers. But the subtlety of alcohol throwing one off of dharma is what is established here. It is imperative to understand that these are not moral or ethical pronouncements of Shukracharya but a factual highlight that a person under the influence of any chemical will have serious alterations in the brain biochemistry, which will render them ineffective to either use their Buddhi or even constraint themselves within Dharma.

• Commitment to Dharma: Kacha demonstrates exemplar commitment to Dharma. He makes meeting the rigor of being with a great Guru like Shukracharya very easy. His repeated killing does not deter his adherence. The biggest test comes when he completes his mission and his time with his Guru, in the form of Devayani. Despite having numerous options to be with the most desirable beauty filled with great qualities, he never wavers from his dharmic understanding.

   

• Guru: Shukracharya is quite open in accepting even his opponent, Devaguru’s son. He puts Kacha to the test by treating him like any other disciple. He shows no favor nor puts any impediment due to his position. Every time Kacha was killed, he took pity on his daughter’s plight of affection for Kacha and revived him. He did not create any obstacles for Kacha when he proved his character and when the time was right. Such impartiality, coupled with his insight/guidance on the effects of alcohol and his stern warning to the folly of asuras showcases him as a role model.

   

• Focus/ Tapas: Kacha is sent on an arduous mission, by the Devas. He has to endure a long Guru Sewa with still the possibility of not succeeding. He is repeatedly killed and revived. Yet he is steadfast in his Tapasya to procure the mantra for the Devas. Even Devayani’s curse doesn’t faze him, as he is so adamant in being rooted in dharma. Tests may sometimes continue even after mastering a skill.

    This introduces Devayani, Yayati’s first wife. This provides the perfect backdrop to study Yayati, a great Rajarishi with an extraordinary background that provides us deep insights into desire. May we absorb the great truths hidden in plain-sight in this mini-series. May we focus our efforts in transmuting our desires by fixing our gaze on the lotus feet of Bhagawan.

ॐ तत् सत