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
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