Lessons from Yayati - Swarga

    Yayati has been a wonderful summary of entire human life. Lessons from Yayati have provided extremely valuable insights through the episodes in – Prelude, Endless desire and Renunciation. We have realized the metaphorical connection between Yayati and our own lives. This veritable treat from Mahabharata (with references in Srimad Bhagavatam) showcases more than the ancestral connections of Krishna and the Kurus.

Storytime:

    Yayati having realized that desires will never be quenched and the fire keeps growing as one feeds it, retires to Vanaprastha life, having developed Viveka and Vairagya. Giving up on the perpetual chase of pleasures in samsara with a resolve to realize one’s true nature is the first step. As a Grihastha he had an exemplary dharmic life, yet this pleasure chase and desire hankering/satisfying game grew weary on the dharmic mind. He focuses more on the internal rearrangement through tapasya, atma vichara and sense/anger control, pleasing the devas and pithrus with his actions. The Mahabharata catalogs his spiritual feats at great length. This results in him going to Swarga.

    Owing to his Tapasya strength he was even able to visit Brahmaloka. Once when he was in Swarga, Indra struck a conversation with Yayati, eager to know the advice given by him to his son, Puru, on the eve of regaining his youth and his coronation. It maybe prudent and profitable for us to get a deep insight into this timeless wisdom.

Yayati’s advice to Puru (and us)

• Human beings must give up poverty, anger, cheating, greed and hate. Not only they cannot be under their spell, but must also not promote it.

• Wise people never cross their bounds with mother, father, elders, learned, rishis and the patient. One endowed with strength tolerates, ones who are weak get angry.

• Kali Yuga characteristics: Characterless people will deem the Sadhus as enemies. In the same way, powerless ones will display hate against the powerful (here it is understood as arajaka/anarchy over dharmic rulers), hideous ones will hate the beautiful, poor will hate the wealthy, ones not observing dharma or not following their karma will despise the ones who observe dharma and perform karma.

• Satya Yuga characteristics: Irrespective of their Varnashrama, everyone is focused on promoting Saatva through their actions and gain fame. The implication here is our actions as a society can create the Yuga characteristics we live in.

• Anger control: The one who controls anger is far superior to the one who cannot; the patient controller of senses is superior to the ones who cannot; the silent suffering of a sense controller is enough to burn the aggressor for the transgression.

• Choice of words: One must always use sweeter choice of words as opposed to harsher ones that cause wounding of the heart. Bad choice of words spread inauspiciousness. Learn to tolerate the harsh words of the fickle. Words are like arrows, cannot be recalled. Hence care must be shown on where it is deployed. There is parity for the virtues of showing kindness to animals, charity and sweetness of words.

Fall of Yayati:

    Indra was very pleased with Yayati’s response. He wanted to know how he would rate his tapasya. Yayati humbly stated that there was no equal to him in Tapasya amongst the devas, humans, gandharvas and rishis. This created a huge offense. Yayati had discounted all the ones who excelled or equaled him in Tapasya thus indirectly abusing them. Indra stated due to this huge fault, Yayati’s stay in swarga has been terminated due to the taint.

    Yayati was quick to realize this blunder, he sought Indra’s grace that when he falls from swarga, he must fall amongst those who excel in sattva, sadhus. Indra granted him the wish and informed that his fall amongst sadhus will elevate his thinking and he will regain his status. The fall was instantaneous.

    Ashtaka, Vasuman, Pratardana and Sibi, the best amongst sadhus, saw the falling Yayati. Ashtaka inquired at the falling Yayati, “Who are you who looks like Indra, with the tejas of Agni, falling from the dark clouds shining like a bright sun?” We are anxious to learn why someone who is akin to Indra and Agni has to have a grave fall. Seeing a shade of fear in Yayati, Ashtaka assured that Yayati can give up any reason that is disturbing his mind.

    Owing to his attractive form and aura, the dominant question in their minds is to know about the reason for his fall. Having placed that question first, Ashtaka wanted to know his origins of the still falling Yayati. Ashtaka again assured that Yayati must give up his sorrow, fear and delusion. Being amongst Sadhus Yayati can be assured that even the powerful Indra cannot dare to hurt him, breaching their protection. The only refuge for anyone who has lost themselves from the path of felicity is Sadhu Satsangha. Sadhus are the sole refuge for everyone. Agni is the primary source of heat, Bhoomi alone infuses the life force for the seed, surya alone illuminates everything and for the sadhus only the athithi alone can command them. Thus commenced a wonderful discussion between Ashtaka and Yayati, which we will analyze in the next article.

Practical applications: The implications in our life is of utmost importance than a grand incident.

• Anger control: Throughout Yayati episode, we repeatedly hear the glorification of anger control from Shukracharya and Yayati. The feat is stupendous and a critical milestone in one’s spiritual journey. Shri Krishna highlights the same in Bhagavad Gita by calling lust, anger and greed as doors to naraka (त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ kāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet 16-21). Anger stored without expressing as forgiveness acts as a sure potent poison that one has consumed.

• Swarga is temporary: Yayati’s fall from Swarga reminds us that all the states the Jiva perceives is not its real state. They are mere projections of the body, mind and intellect to express the Karma Vasanas or enjoy the Karmaphala. Doing all good Karma only ensures that there is good Karmaphala, maybe Swarga, that awaits as a result. The results are definitely finite, however grandiose and most certainly temporary at best. This doesn’t mean one must stop doing good Karma. Instead one must accrue the punyaphala to strengthen their understanding and practice of Dharma, besides giving up the hankering for the Karmaphala.

• Humility: Yayati was an exemplar as a human being, in his tapasya. Indra’s question put him in a spot to highlight about his own achievement. An extremely minuscule pride was evident as he claimed that there was no equal to him. This was sufficient to nullify all the great spiritual achievements. The Mahabharata deems talking about one’s own glory, even if accurate, is akin to one’s death.
   

• Yuga characteristics: Apart from the human and cosmic Yuga scales that are used to measure time, Itihasapuranas repeatedly inform that the Gunas and Karmas expressed by the society creates the Yuga characteristics. This implies that each one of us are responsible the society’s Yuga traits and its repercussions.

• Kama, Krodha and Ahamkara: Yayati climbed this extremely arduous spiritual peak by overcoming his basal tendencies. He mastered kama/desires, despite being a slave for thousands of years. Due to his extraordinary sense control, he even mastered Krodha (anger/wrath). This allowed him access to Swarga. Yet when confronted by a question, a subtle hint of Ahamkara was still persistent. This made him declare himself as a superlative tapasvi. The Ahamkara made him ignore the feats of the ones who excelled or equaled him.

• Satsangha: The only desire that all the years of punya and dharma adherence made Yayati seek out was Satsangha. At times of distress there is no solace but Satsangha. This clears the confusion and provides safety amidst the tempest of Samsara. Even at the instantaneous throwing out of swarga, Yayati requests that he fall where sadhus are. Yoga Vasishta declares the Satsangha is one of the four guaranteed paths that lead us to Moksha.

    Adi Shankaracharya declares the significance of Satsangha and its effects in Bhaja Govindam as “Satsangatve nissangatvam Nissangatve nirmohatvam Nirmohatve nischalatattvam Nischalatattve jeevanmuktih” (Bhajagovindam – 9). Satsangha leads to non association (non attachment), which results in destroying the delusion. With no delusion, there is clarity in understanding the ultimate truth and reality thus liberating us. Satsangha is the bridge that can carry us away from the perpetual confusion of samsara to the supreme reality. May we strive hard to dissociate from the bad association causing our samaric bondage and proactively increase our satsangha thus keeping us always on the path of Dharma and Moksha.

ॐ तत् सत

Lessons from Yayati - Renunciation

    Yayati has been providing wonderful insights into ourselves in Lessons from Yayati – Prelude and Lessons from Yayati- Endless desire. Casting aside the recent illogical sickular assertions to brush aside these historical incidents as myths, we profit immensely by developing little shraddha in our itihasapuranas. We immediately realize that itihasapuranas have relevance in our daily lives.

    As we noted elements of this incident is found in the Mahabharata and the Srimad Bhagavatam. We will blend them here to return to our focused research.

Storytime:

    We recall that Yayati was cursed with progeria, premature aging due to his affair with Sarmishta. Only his youngest son, Puru, was able to think along the lines of Dharma and offered to swap his youth for his father’s old age. Yayati having gotten a second chance, pushed his youthful vigor to its limits. He enjoyed pleasures to his heart’s content. His rule was steeped in dharma. Devayani brought extreme intense joy to Yayati though all her endowments of mind, word and body.

    While Yayati was immersed in a pleasure fest, he was performing many yagas and yajnas with plentiful dakshinas. He also tried to infuse the thoughts of Hari. Whenever he worshiped Narayana, he kept it untainted with thoughts of Kama and Artha. For a thousand years, he pursued the satisfaction of every whim and fancy, every desire in the hopes of dousing the raging fire of the manas and the five indriyas. Yet he remained farthest from satiety.

Parable of the Goats:

    Immersed in sensual pleasures, the uxorious Yayati suddenly realized his spiritual fall. As the strengthening viveka produced lasting vairagya, he created a parable to transfer his wisdom to Devayani. He informed her that the story mirrored his life. Due to the past karmas, a he-goat, roaming in the forest, chanced upon a she-goat trapped in a well. The sex intoxicated he-goat began to create a passage by ramming its head against the side of the well. The beautiful she-goat now desired to mate with its hero and rescuer. But the lust driven he-goat, not content with this she-goat, went after many mates. It forgot its real nature (आत्मानं नावबुध्यत ātmānaṁ nāvabudhyata SB 9-19-6).

 

     The she-goat got frustrated by the lack of loyalty returned to its former caretaker. Unable to persuade its mate, the he-goat instead found the angry brahmana, who cuts its testicles, which he later restored through yoga. The he-goat continued to happily enjoy more pleasures by taking the she-goat, yet there was no satisfaction.

Renunciation:

    Yayati highlighted that he was reduced to a pitiable state for ignoring his real nature and wrapping himself with infatuated love. Out of his concern for her, he shares the wisdom soaked in viveka and vairagya.

• A person’s lust/greed will never be satisfied even by owning the entire world, including all the food grains – rice, barley; gold, livestock and all the women (यत् पृथिव्यां व्रीहियवं हिरण्यं पशव: स्त्रिय: । न दुह्यन्ति मन:प्रीतिं पुंस: कामहतस्य ते ॥ yat pṛthivyāṁ vrīhi-yavaṁ hiraṇyaṁ paśavaḥ striyaḥ na duhyanti manaḥ-prītiṁ puṁsaḥ kāma-hatasya te SB 9-19-13). 

   

• Contrary to the common understanding, desires are never satiated by obtaining the objects of desire. Just like adding butter to a fire only makes it stronger. Desire fans its flame though its modifications of pleasure, pain, anger, greed, jealousy, delusion, yet lust thrives stronger (न जातु काम: कामानामुपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते ॥ na jātu kāmaḥ kāmānām upabhogena śāṁyati haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate SB 9-19-14).

   

• When anyone is centered on treating everyone with equanimity, seeking the welfare of everyone, then he finds happiness in all directions. (यदा न कुरुते भावं सर्वभूतेष्वमङ्गलम् । समद‍ृष्टेस्तदा पुंस: सर्वा: सुखमया दिश: ॥ yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam sama-dṛṣṭes tadā puṁsaḥ sarvāḥ sukhamayā diśaḥ SB 9-19-15). This is possible only by raising above raaga-dvesha (likes and dislikes) and by developing an attitude of Sarva Bhuta hita – welfare and prosperity of all beings.

• Hankering of sensory enjoyments doesn’t decay with age. Getting attached to such desires makes them extremely difficult to give up. Anyone seeking happiness must give up the thirst from which wells the desire. (या दुस्त्यजा दुर्मतिभिर्जीर्यतो या न जीर्यते । तां तृष्णां दु:खनिवहां शर्मकामो द्रुतं त्यजेत् ॥ yā dustyajā durmatibhir jīryato yā na jīryate tāṁ tṛṣṇāṁ duḥkha-nivahāṁ śarma-kāmo drutaṁ tyajet SB9-19-16). It is akin to quicksand, the more we struggle, the deeper we get entangled. The more we desire and pine for pleasures, the more we get entrapped.

   

    As recalled even after a thousand years, the urge to seek out pleasure did not get satiated and only has grown stronger. Yayati decided to abandon his grihastha roots attachments and renounce everything. Instead he decided to focus his entire attention only on the Supreme SELF. Realizing the ephemeral nature of the pleasures, objects of senses, one must stop pining for them or enjoy them under the fallacy that the objects provide lasting pleasure. The entangling nature of samsara, the binding nature of any karma and karmaphala is always remembered and understood by the learned man. Such a person has studied the real nature of their SELF and is truly enlightened. (द‍ृष्टं श्रुतमसद्बुद्ध्वा नानुध्यायेन्न सन्दिशेत् । संसृतिं चात्मनाशं च तत्र विद्वान् स आत्मद‍ृक् ॥ dṛṣṭaṁ śrutam asad buddhvā nānudhyāyen na sandiśet saṁsṛtiṁ cātma-nāśaṁ ca tatra vidvān sa ātma-dṛk SB 9-19-20)

 

    Yayati now gave up his kingdom and youth to Puru, having sent the other children to the different directions of his kingdom’s borders. Upon being questioned by scholars, as noted earlier, he laid his irrefutable arguments. He immediately gave up all his sensory attachments that were bogging his realizing his real nature. He became absorbed in the Supreme Self, Vasudeva. Devayani realized that the amusing story was a parable of their life, imparted to elevate her thinking. She realized that her relationship with her husband, children, relatives and friends were tethered to this bodily existence and temporary at best. She too, absorbed her mind on Vasudeva and obtained liberation.

Metaphorical connection:

    Old age represents death. Yayati gets old and later younger. This signifies the rebirth. Even when we are reborn, our vasanas stay strong and fresh. Even if there is no vasana pressure, there is a constant input and attraction from the sense objects, which keep exerting a strong pull on the senses. As the mind is already following the senses, it continuously remains trapped in these constant attractions. But as Vasanas add the strong push towards these objects of desire, the Jiva is unable to extricate from this undying thirst to enjoy the objects of pleasure.

    Yayati though immersed in the world of desirable objects, was equally connected to Dharma. This Dharma forced him to have limited Satsangha. This kept sowing seeds of Viveka and Vairagya. Though it took forever to germinate, they slowly but surely began to take root in time. The subtle effect had an internal Guna transformation, though he was still busy enjoying the pleasures of life.

    The same is true in our lives. We may be buried in samsara, yet if we remain committed to Dharma at all times, it will slowly lead us to Satsangha.

Practical Applications:

• Develop a strong ruchi for dharma. This will not only keep us on track but also help us protect the good vasanas.

• Pursuit of pleasures is a futile endeavor as it never brings satiation. The same is true with avoidance of pain. Instead if one pursues the path of contentment, it leads to peace and eventually liberation.

• Desire is an unquenchable fire. The very fact one attempts even in thought strengthens the vasanas. The desire when attained seems to give a temporary feeling of pleasure, but leaves a strong pining for more leading to greed, jealousy, delusion and lust. If it not attained, it leads to grief, depression and anger. In both cases the vasanas grow stronger. Add on to this the time waiting for Karmaphala more vasanas and thirst for the object grows stronger, which only adds more fuel to this inferno.

• A fire grows continuously when there is fuel, oxygen (oxidizing agent) and a source of heat. Desire does all three by itself. It thus keeps the inferno of an inextinguishable thirst raging, besides ensuring the option to flare up more by strengthening the vasanas.

• Desire may be a legitimate object, yet the attachment to the object desired, adds more complexity to this mental modification. This constant hankering for objects keeps us away from the quest of realizing our true SELF.

• Satsangha and adherence to dharma are sure ways to slowly effect a guna transformation. As the mind gets more Saatvic it tends to give clarity in thinking. This slowly leads to a stronger buddhi, which starts to develop viveka and vairagya. Discretion and Discipline, namely, guide the person to steer clear from the temptations of the sense objects and the tendency of the senses to constantly seek their association.

 

   Yayati provides a wonderful insight into the complete life cycle of every Jiva. His choices offer us a laboratory of experiences which we are currently undergoing and its future trajectory. He also provides us with an escape mechanism from this rut. Dharma and Satsangha are definitely sure shot antidotes to the overwhelming powers of desire and vasanas. This can be definitely sped up by controlling the senses and not giving a free access for the desires to drive the mind. The combination of satsangha (association with Sat) and a deliberate dissociation from desires/vasanas provide a definite and time tested shortcut to realizing our true SELF. May Yayati’s story continue to inspire and guide us to the lotus feet of Bhagawan.

ॐ तत् सत

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