Stories of Mahabharata 2 Yayati

 

Stories of Mahabharata 2

 

Yayati

      

Kacha and Devayani

Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras – Brihaspati - as their priest to conduct their sacrifices; while their opponents installed the learned Sukra (also known as Usanas, Kavya and Bhargava) as their priest for the same purpose. Between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. Then starting again, into life, these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Brihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Sukra endued with great energy knew so well. The gods were, therefore, in great sorrow. The gods, in great anxiety of heart and entertaining a fear of the learned Sukra, then went to Kacha, the eldest son of Brihaspati, and spoke unto him, saying, “We pay court to you, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make your own as soon as you can. You shall find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. You are his junior in age, and, therefore, capable of adoring him with reverence. You can also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, you alone are capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with your conduct, liberality, sweetness, and general behaviour, you can certainly obtain that knowledge.” The son of Brihaspati, thus solicited by the gods, said “So be it”, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. Beholding him, he thus spoke unto him, “Accept me as your disciple. I am the grandson of the Rishi Angiras and son of Brihaspati. By name I am known as Kacha. Yourself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!”

 

Sukra said, “Welcome are you, O Kacha! I accept your speech. I will treat you with regard; for by so doing, it is Brihaspati who will be regarded.”

 

Kacha commanded by Sukra, then said, “So be it,” and took the vow he had spoken of. Accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and his daughter Devayani. Indeed, he began to conciliate both. As he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. With his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. When five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. Having no compunctions about slaying a Brahmana, they became very angry with him. One day they saw Kacha in a solitary part of the woods engaged in tending his preceptor's kine. They then slew Kacha from their hatred of Brihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. Having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. When twilight came) the kine returned to the fold without him who tended them. Devayani, seeing the kine returned from the woods without Kacha, spoke unto her father thus:

 

“Your evening-fire has been kindled. The Sun also has set, O father! The kine have returned without him who tends them. Kacha is, indeed, not to be seen. It is plain that Kacha has been lost, or is dead. Truly do I say, O father, that without him I will not live.”

 

Sukra hearing this said, “I will revive him by saying, “Let this one come.”” Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves that had devoured him. Asked about the cause of his delay, he thus spoke unto Sukra's daughter. Indeed, asked by that Brahman's daughter, he told her, “I was dead. Burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banyan tree. The kine also, having been brought together, were staying under the shade of that same banyan tree. The Asuras, beholding me, asked “Who are you?” They heard me answer, “I am the son of Brihaspati.” As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. They then went home in the gladness of heart. Summoned by the high-souled Sukra, I after all come before you fully revived.”

 

On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. As he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still in coming, the maiden again represented the matter unto her father. Summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. Devayani again spoke unto her father, saying, “O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he has been lost, or has died. I tell you truly, I would not live without him.”

 

Sukra hearing this said, “O daughter, the son of Brihaspati has gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like you should not grieve for one that is mortal. You are indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.” To all this Devayani replied, “Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Brihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was a Brahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.”

 

The great Rishi Sukra, then, afflicted by what Devayani said, cried in anger, “Certainly, the Asuras seek to injure me, for they slay my disciple that stays with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime has a terrible end. The crime of slaying a Brahmana would even burn Indra himself.” Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, “Be graceful unto me, O lord! I am Kacha who worships you. Behave unto me as to your own dearly-loved son.”

 

Sukra then said, “By what path, O Brahmana, has you entered my stomach, where you stay now? Leaving the Asuras this very moment, I shall go over to the gods.” Kacha replied, “By your grace, memory has not failed me. Indeed, I do recollect everything as it has happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. Slain by the Asuras and burnt and reduced to powder, I have been given to you with your wine. When you are present, the art of the Asuras will never be able to vanquish, the science of the Brahmana.”

 

Hearing this, Sukra said, “O daughter, what good can I do to you? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.” Devayani replied, “Both evils shall, like fire, burn me! The death of Kacha and your own death are to me the same! The death of Kacha would deprive me of life. If you also die, I shall not be able to bear my life.” Then Sukra said, “O son of Brihaspati, you are, indeed, one already crowned with success, because Devayani regards you so well. Accept the science that I will today impart to you, if, indeed, you be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept you the science I impart to you. Stare you into life as my son. Possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, you do act gracefully.”

 

Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. Beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, “Him who pours the nectar of knowledge into one's ears, even as you have done into those of myself who was void of knowledge, him do I regard both as my father and mother. Remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.”

 

The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Sukra rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!” Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, “You foolish Danavas, know you that Kacha has obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana has, indeed, become in prowess even as Brahman himself!”

 

Sukra having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.

 

After the expiry of the period of his vow, Kacha, having obtained his preceptor's leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, “O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, you shine most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is your father regarded and worshipped by me. Knowing this, listen to what I say. Recollect my conduct towards you during the period of your Brahmacharya. Your vow has now been over. It beholds you to fix your affections on me. Accept my hand duly with ordained mantras.”

 

Kacha replied, “You are to me an object of regard and worship even as your father! O you of faultless features, you are, indeed, even an object of greater reverence! You are dearer than life to the high-souled Sukra! As the daughter of my preceptor, you are ever worthy of my worship! As my preceptor Sukra, your father, is ever deserving of my regards, so are you, O Devayani! Therefore, it beholds you not to say so.” Hearing this, Devayani replied, “You, too, are the son of my father's preceptor's son. Therefore, you are deserving of my regards and worship. O Kacha, when you were slain so many times by the Asuras, recollect today the affection I showed for you. Remembering my friendship and affection for you, and, indeed, my devoted regard also, it beholds you not to abandon me without any fault. I am truly devoted to you.”

 

Hearing all this, Kacha said, “O you of virtuous vows, do not urge me into such a sinful course. Be gracious unto me. Beautiful one, you are to me an object of greater regard than my preceptor. The place where you had resided, viz., the body of Sukra, has also been my abode. You are truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask your leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by you, when you recall me in connection with topics of conversation, as one that has not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.” To all this, Devayani answered, “Solicited, by me, if, indeed, you truly refuse to make me your wife, then, O Kacha, this your knowledge shall not bear fruit.”

 

Hearing this, Kacha said, “I have refused your request only because you are the daughter of my preceptor, and not because you have any fault. Nor has my preceptor in this respect issued any command. Curse me if it please you. I have told you what the behaviour should be of a Rishi. I do not deserve your curse, O Devayani. But yet you have cursed me! You have acted under the influence of passion and not from a sense of duty. Therefore, your desire will not be fulfilled. No Rishi's son shall ever accept your hand in marriage. You have said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.”

 

That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead, having first worshipped him, spoke unto him as follows, “You have indeed, performed an act of great benefit for us. Wonderful has been your achievement! Your fame shall never die! You shall be a sharer with us in sacrificial offerings.”

 

Devayani and Sharmishta

The dwellers in heaven became exceedingly glad in welcoming Kacha who had mastered the wonderful science. The celestials then learnt that science from Kacha and considered their object already achieved. Assembling together, they spoke unto him of a hundred sacrifices, saying, “The time has come for showing prowess. Slay your foes, O Purandara!” Thus addressed, Indra, then accompanied by the celestials, set out, saying, “So be it.” But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chitraratha. Changing himself into wind, he soon mixed up the garments of those maidens which they had laid on the bank. A little while after, the maidens, getting up from the water, approached their garments that had, indeed, got mixed up with one another. It so happened that from the intermingled heap, the garments of Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that it was not hers. Thereupon, between them, Devayani and Sarmishtha, then ensued a dispute. Devayani said, “O daughter of the Asura, why do you take my attire, being, as you are, my disciple? As you are destitute of good behaviour, nothing good can happen to you!” Sarmishtha, however, quickly replied, “Your father occupying a lower seat, always adores with downcast looks, like a hired chanter of praises, my father, whether he sits at his ease or reclines at full length! You are the daughter of one that chants the praises of others, of one that accepts alms. I am the daughter of one who is adored, of one who bestows alms instead of ever accepting them! Beggar-woman as you are, you are free to strike your breast, to use ill words, to vow enmity to me, to give way to your wrath. Acceptress of alms, you weep tears of anger in vain! If so minded, I can harm you, but you can not. You desire to quarrel. But know you that I do not reckon you as my equal!”

 

Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.

 

After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. The king himself was thirsty. The son of Nahusha saw a well that was by. He saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. Beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. he said, “Who are you, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? You seem to be greatly perturbed. Why do you weep in affliction? How, indeed, have you fallen into this well covered with creepers and long grass? O slender-waisted girl, answer me truly whose daughter you are.”

 

Devayani then replied, “I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He does not know what has befallen me. This is my right hand, O king, with nails bright as burnished copper. You are well-born; I ask you, to take and raise me up! I know you are of good behaviour, of great prowess, and of wide fame! It beholds you, therefore, to raise me from this well.”

 

King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. he monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.

 

When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. She said, “O Ghurnika, go you quickly and speak to my father without loss of time of everything as it has happened. I shall not now enter the city of Vrishaparvan.”

 

Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Sukra and spoke unto him with her perception dimmed by anger. She said, “I tell you, O great Brahmana, that Devayani has been ill-used in the forest by Sarmishtha, the daughter of Vrishaparvan.” Sukra, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. When he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, “O daughter, the weal or woe that befalls people is always due to their own faults. You have therefore some fault, I ween, which has been expiated thus.” Hearing this Devayani replied, “Be it a penalty or not, listen to me with attention. Hear that all Sarmishtha, the daughter of Vrishaparvan, has said unto me. Really has she said that you are only the hired chanter of the praises of the Asura king! Even thus has she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, “You are the daughter of one that ever chants for hire the praises of others, of one that asks for charities, of one that accepts alms; whereas I am the daughter of one that receives adorations, of one that gives, of one that never accepts anything as gift!” These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepts gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!”

 

Sukra replied, “You are, O Devayani, no daughter of a hired adorer, of one that asks for alms and accepts gifts. You are the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knows it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, has said that I am for the lord of that which is in all things on Earth or in Heaven! I tell you truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!”

 

It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.

 

Sukra continued, “Know, then, O Devayani, whoever minds not the evil speeches of others, conquers everything! The wise say that he is a true charioteer who without slackening holds tightly the reins of his horses. He, therefore, is the true man that subdues, without indulging in his rising wrath. Know you, O Devayani, that by him is everything conquered, who calmly subdues his rising anger. He is regarded as a man who by having recourse to forgiveness, shakes off his rising anger like a snake casting off its slough He who suppresses his anger, he who regards not the evil speeches of others, he who becomes not angry, though there be cause, certainly acquires the four objects for which we live (viz., virtue, profit, desire, and salvation). Between him who  Performs without fatigue sacrifices every month for a hundred years, and him who never feels angry at anything, he that feels not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.”

 

Devayani, on hearing this speech of her father, said, “O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaves disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that has been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It has been indeed said by the learned that for such a man even death would be better.”

 

Then Sukra, the foremost of Bhrigu's line, became angry himself. Approaching Vrishaparvan where the latter was seated, began to address him without weighing his words, “O king,” he said, “sinful acts do not, like the Earth, bear fruit immediately! But gradually and secretly do they extirpate their doers. Such fruit visits either in one's own self, one's son, or one's grandson. Sins must bear their fruit. Like rich food they can never be digested. Because you slew the Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the precepts of Dharma, and attentive to his duties, while residing in my abode, even for this act of slaughter--and for the mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave you and your relatives! Indeed, O king, for this, I can no longer stay with you! Do you, O Asura chief, think that I am a raving liar? You make light of your offence without seeking to correct it!”

 

Vrishaparvan then said, “O son of Bhrigu, never have I attributed want of virtue, of falsehood, to you. Indeed, virtue and truth ever dwell in you. Be kind to me! O Bhargava, if, leaving us, you really go from here, we shall then go into the depths of the ocean. Indeed, there is nothing else for us to do.”

 

Sukra then replied, “You Asuras, whether you go into the depths of the ocean or fly away to all directions. I care little. I am unable to bear my daughter's grief. My daughter is ever dear to me. My life depends on her. Seek you to please her. As Brihaspati ever seeks the good of Indra, so do I always seek you by my ascetic merits.”

 

Vrishaparvan then said, “O Bhargava, you are the absolute master of whatever is possessed by the Asura chiefs in this world-their elephants, kine and horses, and even my humble self!”

 

Sukra then answered, “If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.”

 

When the great Sukra was so addressed by Vrishaparvan, he then went to Devayani and told her all. Devayani, however, quickly replied, “O Bhargava, if you are truly the lord of the Asura king himself and of all his wealth, then let the king himself come to me and say so in my presence.” Vrishaparvan then approached Devayani and told her, “O Devayani of sweet smiles, whatever you desire I am willing to give you, however difficult it may be to grant the same.” Devayani answered, “I desire Sarmishtha with a thousand maids to wait on me! She must also follow me to where my father may give me away.”

 

Vrishaparvan then commanded a maid-servant in attendance on him, saying, “Go and quickly bring Sarmishtha here. Let her also accomplish what Devayani wishes.”

 

The maid-servant then repaired to Sarmishtha and told her, “O amiable Sarmishtha, rise and follow me. Accomplish the good of your relatives. Urged by Devayani, the Brahmana Sukra is on the point of leaving his disciples. You must do what Devayani wishes.” Sarmishtha replied, “I shall cheerfully do what Devayani wishes. Urged by Devayani Sukra is calling me. Both Sukra and Devayani must not leave the Asuras through my fault.”

 

Commanded by her father, then, Sarmishtha, accompanied by a thousand maidens, soon came, in a palanquin, out of her father's excellent mansion. Approaching Devayani she said, “With my thousand maids, I am your waiting-maid! And I shall follow you where your father may give you away.” Devayani replied, “I am the daughter of one who chants the praises of your father, and who begs and accepts  alms; you, on the other hand, are the daughter of one who is adored. How can you be my waiting-maid?”

 

Sarmishtha answered, “One must by all means contribute to the happiness of one's afflicted relatives. Therefore shall I follow you wherever your father may give you away.”

 

When Sarmishtha thus promised to be Devayani’ s waiting-maid the latter, then spoke unto her father thus, “O best of all excellent Brahmanas, I am gratified. I shall now enter the Asura capital! I now know that your science and power of knowledge are not futile!”

 

That best of Brahmanas, of great reputation, thus addressed by his daughter, then, entered the Asura capital in the gladness of his heart. The Danavas worshipped him with great reverence.

 

Devayani, Yayati and Sharmishta

After some length of time, Devayani of the fairest complexion went into the same woods for purposes of pleasure. Accompanied by Sarmishtha with her thousand maids she reached the same spot and began to wander freely. Waited upon by all those companions she felt supremely happy. Sporting with light hearts, they began drinking the honey in flowers, eating various kinds of fruit and biting some. Just at that time, king Yayati, the son of Nahusha, again came there tired and thirsty, in course of his wanderings, in search of deer. The king saw Devayani and Sarmishtha, and those other maidens also, all decked with celestial ornaments and full of voluptuous languor in consequence of the flower-honey they drank. Devayani of sweet smiles, unrivalled for beauty and possessed of the fairest complexion amongst them all, was reclining at her ease. She was waited upon by Sarmishtha who was gently kneading her feet.

 

Yayati seeing all this, said, “O amiable ones, I would ask you both your names and parentage. It seems that these two thousand maids wait on you two.” “Hearing the monarch, Devayani then answered, “Listen to me, O best of men. Know that I am the daughter of Sukra, the spiritual guide of the Asuras. This my companion is my waiting-maid. She attends on me wherever I go. She is Sarmishtha, the daughter of the Asura king Vrishaparvan.”

 

Yayati then asked, “I am curious to know why is this your companion of fair eye-brows, this maiden of the fairest complexion, the daughter of the Asura chief your waiting-maid!” Devayani replied, “O best of king, everything results from Fate. Knowing this also to be the result of Fate, wonder not at it. Your feature and attire are both like a king's. Your speech also is fair and correct as that of the Vedas. Tell me your name, from where you are and whose son also.”

 

The monarch replied, “During my vow of Brahmacharya, the whole Vedas entered my ears. I am known as Yayati, a king's son and myself a king.” Devayani then enquired, “O king, what have you come here for? Is it to gather lotuses or to angle or to hunt?” Yayati said, “O amiable one, thirsty from the pursuit of deer, I have come here in search of water. I am very much fatigued. I await but your commands to leave this spot.”

 

Devayani answered, “With my two thousand damsels and my waiting-maid Sarmishtha, I wait but your commands. Prosperity to you. Be you my friend and lord.”

 

Yayati, thereupon, replied, “Beautiful one, I do not deserve you. You are the daughter of Sukra far superior to me. Your father cannot bestow you even on a great king.” To this Devayani replied, “Brahmanas had before this been united with the Kshatriyas, and Kshatriyas with Brahmanas. You are the son of a Rishi and yourself a Rishi. Therefore, O son of Nahusha, marry me.” Yayati, however, replied, “O you of the handsomest features, the four orders have, indeed, sprung from one body. But their duties and purity are not the same, the Brahmana being truly superior to all.” Devayani answered, “This hand of mine has never been touched before by any man save you. Therefore, do I accept you for my lord. How, indeed, shall any other man touch my hand which had before been touched by yourself who are a Rishi?” Yayati then said, “The wise know that a Brahmana is more to be avoided than an angry snake of virulent poison, or a blazing fire of spreading flames.” Devayani then told the monarch, “O bull amongst men, why do you, indeed, say that Brahmana should be more avoided than an angry snake of virulent poison or a blazing fire of spreading flames?” The monarch answered, “The snake kills only one. The sharpest weapon slays but a single person. The Brahmana, when angry destroys whole cities and kingdoms! Therefore, I do deem a Brahmana as more to be avoided than either. I cannot hence wed you, unless your father bestows you on me.” Devayani then said, “You are, indeed, chosen by me. O king, it is understood that you wilt accept me if my father bestows me on you. You need not fear to accept my poor self bestowed on you. You do not, indeed, ask for me.”

 

After this, Devayani quickly sent a maidservant to her father. The maid represented to Sukra everything as it had happened. As soon as he had heard all, Sukra came and saw Yayati. Beholding Sukra come, Yayati worshipped and adored that Brahmana, and stood with joined palms in expectation of his commands.

 

Devayani then said, 'This, O father, is the son of Nahusha. He took hold of my hand, when I was in distress. I bow to you. Bestow me upon him. I shall not wed any other person in the world.” Sukra exclaimed, “O you of splendid courage, you have, indeed, been accepted as her lord by this my dear daughter. I bestow her on you. Therefore, O son of Nahusha, accept her as your wife.”

 

Yayati then said, “I solicit the boon, O Brahmana, that by so doing, the sin of begetting a half-breed might not touch me.” Sukra, however, assured him by saying, “I shall absolve you from the sin. Ask you the boon that you desire. Fear not to wed her. I grant you absolution. Maintain virtuously your wife--the slender-waisted Devayani. Transports of happiness be you in her company. This other maiden, Vrishaparvan's daughter, Sarmishtha should ever be regarded by you. But you shall not summon her to your bed.”

 

Thus addressed by Sukra, Yayati then walked round the Brahmana. The king then went through the auspicious ceremony of marriage according to the rites of the scriptures. Having received from Sukra this rich treasure of the excellent Devayani with Sarmishtha and those two thousand maidens, and duly honoured also by Sukra himself and the Asuras, the best of monarchs, then, commanded by the high-souled Sukra, returned to his capital with a joyous heart.

 

Yayati then, on returning to his capital which was like unto the city of Indra, entered his inner apartments and established there his bride Devayani. The monarch, directed by Devayani, established Vrishaparvan's daughter Sarmishtha in a mansion especially erected near the artificial woods of Asokas in his gardens. The king surrounded Vrishaparvan's daughter Sarmishtha with a thousand maids and honoured her by making every arrangement for her food and garments. But it was with Devayani that the royal son of Nahusha sported like a celestial for many years in joy and bliss. When her season came, the fair Devayani conceived. She brought forth as her first child a fine boy. When a thousand years had passed away, Vrishaparvan's daughter Sarmishtha having attained to puberty saw that her season had come. She became anxious and said to herself, “My season has arrived. But I have not yet chosen a husband. What has happened, what should I do? How am I to obtain the fruition of my wishes? Devayani has become mother. My youth is doomed to pass away in vain. Shall I choose him also for my husband whom Devayani has chosen? This is, indeed, my resolve: that monarch should give me a son. Will not the virtuous one grant me a private interview?”

 

While Sarmishtha was thus busy with her thoughts, the king wandering listlessly came to that very wood of Asokas, and beholding Sarmishtha before him, stood there in silence. Then Sarmishtha of sweet smiles seeing the monarch before her with nobody to witness what might pass, approached him and said with joined palms, “O son of Nahusha, no one can behold the ladies that dwell in the inner apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of you! You know, O king, that I am both handsome and well-born. I solicit you, O king! My season has arrived. See that it goes not in vain.”

 

Yayati answered, “Well do I know that honour of birth is yours, born as you are in the proud race of the Danavas. You are also gifted with beauty. I do not, indeed, see even the speck of a fault in your feature. But Sukra commanded me, while I was united with Devayani, that never should Vrishaparvan's daughter he summoned to my bed.”

 

Sarmishtha then said, “It has been said, O king, that it is not sinful to lie on the occasion of a joke, in respect of women sought to be enjoyed, on occasions of marriage, in peril of immediate death and of the loss of one's whole fortune. Lying is excusable on these five occasions. It is not true that he is fallen who speaks not the truth when asked. Both Devayani and myself have been called here as companions to serve the same purpose. When, therefore, you had said that you would confine yourself to one only amongst as, that was a lie you had spoken.” Yayati replied, “A king should ever be a model in the eyes of his people. That monarch certainly meets with destruction who speaks an untruth. As for myself, I dare not speak an untruth even if the greatest loss threatens me!” Sarmishtha answered, “O monarch, one may look upon her friend's husband as her own. One's friend's marriage is the same as one's own. You have been chosen by my friend as her husband. You are as much my husband, therefore.” Yayati then said, “It is, indeed my vow always to grant what one asks. As you ask me, tell me then what I am to do.” Sarmishtha then said, “Absolve me, O king, from sin. Protect my virtue. Becoming a mother by you, let me practise the highest virtue in this world. It is said, O king, that a wife, a slave, and a son can never earn wealth for themselves. What they earn always belongs to him who owns them. I am, indeed, the slave of Devayani. You are Devayani’ s master and lord. You are, therefore, my master and lord as much as Devayani’ s! I solicit you! Fulfil my wishes!”

 

Thus addressed by Sarmishtha, the monarch was persuaded into the truth of all she spoke. He therefore, honoured Sarmishtha by protecting her virtue. They passed some time together. Taking affectionate farewell of each other, they then parted, each returning to whence he or she had come.

 

It came to pass that Sarmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection of hers with that best of monarchs. That lotus-eyed lady then in due course of time brought forth a son of the splendour of a celestial child and of eyes like-lotus-petals.

 

When Devayani of sweet smiles heard of the birth of this child, she became jealous, and, Sarmishtha became an object of her unpleasant reflections. Devayani, repairing to her, addressed her thus, “Sarmistha, what sin is this you have committed by yielding to the influence of lust?” Sarmishtha replied, “A certain Rishi of virtuous soul and fully conversant with the Vedas came to me. Capable of granting boons he was solicited by me to grant my wishes that were based on considerations of virtue. I would not seek the sinful fulfilment of my desires. I tell you truly that this child of mine is by that Rishi!” Devayani answered, “It is all right if that be the case! But if the lineage, name, and family of that Brahmana be known to you, I should like to hear them.” Sarmishtha replied, “O you of sweet smiles, in asceticism and energy, that Rishi is resplendent like the Sun himself. Beholding him, I had not, any need to make these enquiries.” Devayani then said, “If this is true, if indeed, you have obtained your child from such a superior Brahmana, then, O Sarmishtha, I have no cause of anger.”

 

Having thus talked and laughed with each other, they separated, Devayani returning to the palace with the knowledge imparted to her by Sarmishtha. Yayati also begot on Devayani two sons called Yadu and Turvasu, who were like Indra and Vishnu. Sarmishtha, the daughter of Vrishaparvan, became through the royal sage the mother of three sons in all, named Drahyu, Anu, and Puru.

 

It so came to pass that one day Devayani, accompanied by Yayati, went into a solitary part of the woods, (in the king's extensive park). There she saw three children of celestial beauty playing with perfect trustfulness. Devayani asked in surprise, “Whose children are they, O king, who are so handsome and so like unto the children of the celestials? In splendour and beauty they are like you, I should think.”

 

Devayani without waiting for a reply from the king, asked the children themselves, “You children, what is your lineage? Who is your father? Answer me truly. I desire to know all.” Those children then pointed at the king and spoke of Sarmishtha as their mother.

 

Having so said, the children approached the king to clasp his knees. But the king dared not caress them in the presence of Devayani. The boys then left the place, and made towards their mother, weeping in grief. The king, at this conduct of the boys, became very much abashed. But Devayani, marking the affection of the children for the king learnt the secret and addressing Sarmishtha, said, “How has you dared to do me an injury, being, as you are, dependent on me? Do you not fear to have recourse once more to that Asura custom of yours?”

 

Sarmishtha said, “O you of sweet smiles, all that I told you of a Rishi is perfectly true. I have acted rightly and according to the precepts of virtue, and therefore, do I not fear you. When you had chosen the king for your husband, I, too, chose him as mine. O beautiful one, a friend's husband is, according to usage, one's own husband as well. You are the daughter of a Brahmana and, therefore, deserve my worship and regard. But do you not know that this royal sage is held by me in greater esteem still?”

 

Devayani then, hearing those words of hers, exclaimed thus, “You has wronged me, O monarch! I shall not live here any longer.” And saying this, she quickly rose, with tearful eyes, to go to her father. The king was grieved to see her thus, and alarmed greatly, followed in her foot-steps, endeavouring to appease her wrath. But Devayani, with eyes red with anger, would not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Sukra. Beholding her father, she stood before him, after due salutations. Yayati also, immediately after, saluted and worshipped Sukra.”

 

Devayani said, “O father, virtue has been vanquished by vice. The low have risen, and the high have fallen. I have been offended again by Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten upon her by this king Yayati. But, O father, being luckless I have got only two sons! This king is renowned for his knowledge of the precepts of Dharma. But, I tell you that he has deviated from the path of rectitude.”

 

Sukra, hearing all this, said, “O monarch, since you has made vice your beloved pursuit, though fully acquainted with the precepts of Dharma, invincible decrepitude shall paralyze you!” Yayati answered, “Adorable one, I was solicited by the daughter of the Danava king to fructify her season. I did it from a sense of virtue and not from other motives. That male person, who being solicited by a woman in her season does not grant her wishes, is called, by those conversant with the Vedas, a slayer of the embryo. He who, solicited in secret by a woman full of desire and in season, goes not in unto her, loses virtue and is called by the learned a killer of the embryo, for these reasons, and anxious to avoid sin, I went into Sarmishtha.” Sukra then replied, “You are dependent on me. You should have awaited my command. Having acted falsely in the matter of your duty, O son of Nahusha, you has been guilty of the sin of theft.”

 

Yayati, thus cursed by the angry Sukra, was then divested of his youth and immediately overcome by decrepitude. Yayati said, “O son of Bhrigu, I have not yet been satiated with youth or with Devayani. Therefore, be graceful unto me so that decrepitude might not touch me.” Sukra then answered, 'I never speak an untruth. Even now, O king, are you attacked by decrepitude. But if you like, you are competent to transfer this your decrepitude to another.” Yayati said, “O Brahmana, let it be commanded by you that that son of mine who gives me his youth shall enjoy my kingdom, and shall achieve both virtue and fame.” Sukra replied, “O son of Nahusha, thinking of me you may transfer this your decrepitude to whomsoever you like. That son who shall give you his youth shall become your successor to the throne. He shall also have long life, wide fame, and numerous progeny!”

 

Yayati, then, overcome with decrepitude, returned to his capital and summoning his eldest son Yadu who was also the most accomplished, addressed him thus, “Dear child, from the curse of Sukra, decrepitude and wrinkles and whiteness of hair have come over me. But I have not been gratified yet with the enjoyment of youth. Do you, O Yadu, take this my weakness along with my decrepitude. I shall enjoy with your youth. When a full thousand years will have elapsed, returning to you your youth, I shall take back my weakness with this decrepitude!”

 

Yadu replied, “There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take your decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness and relaxation of the nerves, wrinkles all over the body, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions--these are the consequences of decrepitude. Therefore, I desire not to take it. O king, you have many sons some of whom are dearer to you. You are acquainted with the precepts of virtue. Ask some other son of thine to take your decrepitude.

 

Yayati replied, “You are sprung from my heart, O son, but you give me not your youth. Therefore, your children shall never be kings.” He continued, addressing another son of his, “O Turvasu, take you this weakness of mine along with my decrepitude. With your youth, O son, I like to enjoy the pleasure of life. After the lapse of a full thousand years I shall give back to you your youth, and take back from you my weakness and decrepitude.”

 

Turvasu replied, “I do not like decrepitude, O father, it takes away all appetites and enjoyments, strength and beauty of person, intellect, and even life.” Yayati said to him, “You are sprung from my heart, O son! But you give me not your youth! Therefore, O Turvasu, your race shall be extinct. Wretch, you shall be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children upon women of blue blood, who live on meat, who are mean, who hesitate not to appropriate the wives of their superiors, whose practices are those of birds and beasts, who are sinful, and non-Aryan.”

 

Yayati, having thus cursed his son Turvasu, then, addressed Sarmishtha's son Drahyu thus, “O Drahyu, take you for a thousand years my decrepitude destructive of complexion and personal beauty and give me your youth. When a thousand years have passed away, I shall return you your youth and take back my own weakness, and decrepitude.” To this Drahyu replied, “O king, one that is decrepit can never enjoy elephants and cars and horses and women. Even his voice becomes hoarse. Therefore, I do not desire to take your decrepitude.” Yayati said to him, “You are sprung from my heart, O son! But you refuse to give me your youth. Therefore, your most cherished desires shall never be fulfilled. You shall be king only in name, of that region where there are no roads for  horses and cars and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.”

 

Yayati next addressed Anu and said, “O Anu, take my weakness and decrepitude. I shall with your youth enjoy the pleasures of life for a thousand years.” To this Anu replied, “Those that are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I do not like to take your decrepitude.” Yayati said to him, “You are sprung from my heart, you give not your youth. You find so many faults in decrepitude. Therefore, decrepitude shall overcome you! O Anu, your progeny also as soon as they attain to youth, shall die. And you shall also not be able to perform sacrifices before fire.”

 

Yayati at last turned to his youngest child, Puru, and addressing him said, “You are, O Puru, my youngest son! But you shall be the first of all! Decrepitude, wrinkles, and whiteness of hair have come over me in consequence of the curse of Sukra. I have not yet however, been satiated with my youth. O Puru, take you this my weakness and decrepitude! With your youth I shall enjoy for some years the pleasures of life. When a thousand years have passed away, I shall give back to you your youth and take back my own decrepitude.”

 

Thus addressed by the king, Puru answered with humility, “I shall do, O monarch, as you bid me. I shall take, your weakness and decrepitude. Take you my youth and enjoy as you list the pleasures of life. Covered with your decrepitude and becoming old, I shall, as you command, continue to live, giving you my youth.” Yayati then said, “O Puru, I have been gratified with you. And being gratified, I tell you that the people in your kingdom shall have all their desires fulfilled.”

 

Having said this, the great ascetic Yayati, then thinking of Sukra, transferred his decrepitude unto the body of the high-souled Puru.

 

The excellent monarch Yayati, having received Puru's youth, became exceedingly gratified. With it he once more began to indulge in his favourite pursuits to the full extent of his desires and to the limit of his powers, according to seasons, so as to derive the greatest pleasure therefrom. In nothing that he did, he acted against the precepts of his Dharma. He gratified the gods by his sacrifices; the pitris, by Sraddhas; the poor, by his charities; all excellent Brahmanas, by fulfilling their desires; all persons entitled to the rites of hospitality, with food and drink; the Vaisyas, by protection; and the Sudras, by kindness. The king repressed all criminals by proper punishments. Yayati, gratifying all sections of his subjects, protected them virtuously like another Indra. The monarch possessed of the prowess of a lion, with youth and every object of enjoyment under control, enjoyed unlimited happiness without transgressing the precepts of Dharma. The king became very happy in thus being able to enjoy all the excellent objects of his desires. He was only sorry when he thought that those thousand years would come to an end. Having obtained youth for a thousand years, the king acquainted with the mysteries of time, and watching proper Kalas and Kashthas sported with the celestial damsel Biswachi, sometimes in the beautiful garden of Indra, sometimes in Alaka (the city of Kubera), and sometimes on the summit of the mountain Meru on the north. When the virtuous monarch saw that the thousand years were full, he summoned his son, Puru, and addressed him thus, “With your youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers. Our desires, however, are never gratified by indulgence. On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on Earth--all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongs to them who have cast off their thirst for worldly objects--a thirst which is difficult to be thrown off by the wicked and the sinful, which fails not with the failing life, and which is truly the fatal disease of man. My heart has for a full thousand years been fixed upon the objects of desires. My thirst for these, however, increases day by day without abating. Therefore, I shall cast it off, and fixing my mind on Brahma I shall pass the rest of my days with the innocent deer in the forest peacefully and with no heart for any worldly objects. O Puru, I have been exceedingly gratified with you! Prosperity be yours! Receive back this your youth! Receive you also my kingdom. You are, indeed, that son of mine who has done me the greatest services.”

 

Then Yayati, received back his decrepitude. His son Puru received back his own youth. Yayati was desirous of installing Puru, his youngest son, on the throne. But the four orders, with the Brahmanas at their head, then addressed the monarch thus, “O king, how shall you bestow your kingdom on Puru, passing over your eldest son Yadu born of Devayani, and, therefore, the grandson of the great Sukra? Indeed, Yadu is your eldest son; after him has been born Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and then Puru. How do the youngest deserve the throne, passing all his elder brothers over? This we represent to you! Conform to virtuous practice.”

 

Yayati then said, “You four orders with Brahmanas at their head, hear my words as to why my kingdom should not be given to my eldest son. My commands have been disobeyed by my eldest son, Yadu. The wise say that he is no son who disobeys his father. That son, however, who do the bidding of his parents, who seeks their good, who is agreeable to them, is indeed, the best of sons. I have been disregarded by Yadu and by Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By Puru alone has my word been obeyed. By him have I been much regarded. Therefore, the youngest shall be my heir. He took my decrepitude. Indeed, Puru is my friend. He did what was so agreeable to me. It has also been commanded by Sukra himself, the son of Kavi, that, that son of mine who should obey me will become king after me and bring the whole Earth under his sway. I, therefore, beseech you, let Puru be installed on the throne.”

 

The people then said, “True it is, O king, that, that son who is accomplished and who seeks the good of his parents, deserves prosperity even if he be the youngest. Therefore, do Puru, who has done the good, deserve the crown. As Sukra himself has commanded it, we have nothing to say to it.”

 

The son of Nahusha, thus addressed by the contented people, then installed his son, Puru, on the throne. Having bestowed his kingdom on Puru, the monarch performed the initiatory ceremonies for retiring into the woods. And soon after he left his capital, followed by Brahmanas and ascetics.

 

The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. The sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas.

 

Uttara Yayati

King Yayati, having installed his youngest son, Puru, on the throne after casting his sons with Yadu for their eldest amongst the Mlechchhas, entered the forest to lead the life of a hermit. The king eating fruits and roots lived for some time in the forest. Having his mind and passions under complete control, the king gratified by sacrifices the Pitris and the gods. He poured libations of clarified butter upon the fire according to the rites prescribed for those leading the Vanaprastha mode of life. The illustrious one entertained guests and strangers with the fruit of the forest and clarified butter, while he himself supported life by gleaning scattered corn seeds. The king; led this sort of life for a full thousand years. Observing the vow of silence and with mind under complete control he passed one full year, living upon air alone and without sleep. He passed another year practising the severest austerities in the midst of four fires around and the Sun overhead. Living upon air alone, he stood erect upon one leg for six months. The king of sacred deeds ascended to heaven, covering heaven as well as the Earth (with the fame of his achievements).

 

While that king of kings dwelt in heaven--the home of the celestials, he was reverenced by the gods, the Sadhyas, the Maruts, and the Vasus. Of sacred deeds, and mind under complete control, the monarch used to repair now and then from the abode of the celestials unto the region of Brahman. It has been heard that he dwelt for a long time in heaven.

 

One day that best of kings, Yayati, went to Indra and there in course of conversation the lord of Earth was asked by Indra as follows: “What did you say, O king, when your son Puru took your decrepitude on Earth and when you gave him your kingdom?”

 

Yayati answered, “I told him that the whole country between the rivers Ganga and Yamuna was his. That is, indeed, the central region of the Earth, while the out-lying regions are to be the dominions of your brothers. I also told him that those without anger were ever superior to those under its sway, those disposed to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned. If wronged, you should not wrong in return. One's wrath, if disregarded, burns one's own self; but he that regards it not takes away all the virtues of him that exhibits it. Never should you pain others by cruel speeches. Never subdue your foes by despicable means; and never utter such scorching and sinful words as may torture others. He who pricks as if with thorns men by means of hard and cruel words, you must know, ever carries in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. You should ever keep the virtuous before you as your models; you should ever with retrospective eye compare your acts with those of the virtuous; you should ever disregard the hard words of the wicked. You should ever make the conduct of the wise the model upon which you are to act yourself. The man hurt by the arrows of cruel speech hurled from one's lips, weeps day and night. Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which you can worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all. Therefore, should you always utter words that soothe, and not those that scorch. You should regard those that deserve, your regards, and should always give but never beg!”

 

After this Indra again asked Yayati, "You did retire into the woods, O king, after accomplishing all your duties. O Yayati, I would ask you to whom you are equal in ascetic austerities.” Yayati answered, “O Vasava, I do not, in the matter of ascetic austerities, behold my equal among men, the celestials, the Gandharvas, and the great Rishis.” Indra then said, “O monarch, because you disregard those that are your superiors, your equals, and even your inferiors, without, in fact, knowing their real merits, your virtues have suffered diminution and you must fall from heaven.” Yayati then said, “O Indra, if, indeed, my virtues have really sustained diminution and I must on that account fall down from heaven, I desire, that I may at least fall among the virtuous and the honest.” Indra replied, “O king, you shall fall among those that are virtuous and wise, and you shall acquire also much renown. After this experience of yours, O Yayati, never again disregard those that are your superiors or even your equals.”

 

Upon this, Yayati fell from the region of the celestials. As he was falling, he was beheld by that foremost of royal sages, viz., Ashtaka, the protector of his own Dharma. Ashtaka beholding him, enquired, “Who are you, O youth of a beauty equal to that of Indra, in splendour blazing as the fire, thus falling from on high? Are you that foremost of sky-ranging bodies--the sun--emerging from, dark masses of clouds? Beholding you falling from the solar course, possessed of immeasurable energy and the splendour of fire or the sun, every one is curious as to what it is that is so falling, and is, besides, deprived of consciousness! Beholding you in the path of the celestials, possessed of energy like that of Indra, or Surya, or Vishnu, we have approached you to ascertain the truth. If you have first asked us who we were, we would never have been guilty of the incivility of asking you first. We now ask you who you are and why you approach here. Let your fears be dispelled; let your woes and afflictions cease. You are now in the presence of the virtuous and the wise. Even Indra himself cannot here do you any injury. The wise and the virtuous are the support of their brethren in grief. Here there are none but the wise and virtuous like you assembled together. Therefore, stay you here in peace. Fire alone has power to give heat. The Earth alone has power to infuse life into the seed. The sun alone has power to illuminate everything. So the guest alone has power to command the virtuous and the wise.”

 

Yayati said, “I am Yayati, the son of Nahusha and the father of Puru. Cast off from the region of the celestials and of Siddhas and Rishis for having disregarded every creature, I am falling down, my righteousness having sustained diminution. In years I am older than you; therefore, I have not saluted you first. Indeed, the Brahmanas always reverence him who is older in years or superior in learning or in ascetic merit.”

 

Ashtaka then replied, “You say, O monarch, that he who is older in years is worthy of regard. But it is said that he is truly worthy of worship who is superior in learning and ascetic merit.”

 

Yayati replied to this, “It is said that sin destroys the merits of four virtuous acts. Vanity contains the element of that which leads to hell. The virtuous never follow in the footsteps of the vicious. They act in such a way that their religious merit always increases. I myself had great religious merit, but all that, however, is gone. I will scarcely be able to regain it even by my best exertions. Beholding my fate, he who is bent upon (achieving) his own good, will certainly suppress vanity. He who having acquired great wealth performs meritorious sacrifices, who having acquired all kinds of learning remains humble, and who having studied the entire Vedas devotes himself to asceticism with a heart withdrawn from all mundane enjoyments, goes to heaven. None should exult in having acquired great wealth. None should be vain of having studied the entire Vedas. In the world men are of different dispositions. Destiny is supreme. Both power and exertion are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither exult nor grieve. When creatures know that their weal and woe are dependent on Destiny and not on their own exertion or power, they should neither grieve nor exult, remembering that Destiny is all powerful. The wise should ever live contented, neither grieving at woe nor exulting at weal. When Destiny is supreme, both grief and exultation are unbecoming. O Ashtaka, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all has ordained. Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood--in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both transient. Therefore, O Ashtaka, why should I grieve? We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery.”

 

Possessed of every virtue, king Yayati who was the maternal grandfather of Ashtaka, while staying in the welkin, at the conclusion of his speech, was again questioned by Ashtaka. The latter said, “O king of kings, tell me, in detail, of all those regions that you has visited and enjoyed, as well as the period for which you has enjoyed each. You speak of the precepts of Dharma even like the clever masters acquainted with the acts and sayings of great beings!”

 

Yayati replied, “I was a great king on Earth, owning the whole world for my dominion. Leaving it, I acquired by dint of religious merit many high regions. There I dwelt for a full thousand years, and then I attained to a very high region the abode of Indra, of extraordinary beauty having a thousand gates, and extending over a hundred yojanas all round. There too, I dwelt a full thousand years and then attained to a higher region still. That is the region of perfect beatitude, where decay never exists, the region, viz., that of the Creator and the Lord of Earth, so difficult of attainment. There also I dwelt for a full thousand years, and then attained to another very high region viz., that of the god of gods (Vishnu) where, too, I had lived in happiness. Indeed, I dwelt in various regions, adored by all the celestials, and possessed of prowess and splendour equal unto those of the celestials themselves. Capable of assuming any form at will, I lived for a million years in the gardens of Nandana sporting with the Apsaras and beholding numberless beautiful trees clad in flowery vesture and sending forth delicious perfume all round. After many, many years had elapsed, while still residing there in enjoyment of perfect beatitude, the celestial messenger of grim visage, one day, in a loud and deep voice, thrice shouted to me - Ruined! Ruined! Ruined! - this much do I remember. I was then fallen from Nandana, my religious merits gone! I heard in the skies, the voices of the celestials exclaiming in grief, - Alas! What a misfortune! Yayati, with his religious merits destroyed, though virtuous and of sacred deeds, is falling! - As I was falling, I asked them loudly, “Where, you celestials, are those wise ones amongst whom I am to fall?” They pointed out to me this sacred sacrificial region belonging to you. Beholding the curls of smoke blackening the atmosphere and smelling the perfume of clarified butter poured incessantly upon fire, and guided thereby, I am approaching this region of yours, glad at heart that I come amongst you.”

 

Ashtaka said, “Capable of assuming any form at will, you have lived for a million years in the gardens of Nandana. For what cause, have you been compelled to leave that region and come here?”

 

Yayati answered, “As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears so, in the other world, the celestials with Indra as their chief, forsake him who has lost his righteousness.”

 

Ashtaka said, “I am extremely anxious to know how in the other world men can lose virtue. Tell me also, O king, what regions are attainable by what courses of action. You are acquainted, I know, with the acts and sayings of great beings.”

 

Yayati answered, “O pious one, they who speak of their own merits are doomed to suffer the hell called Bhauma. Though really emaciated and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, this highly censurable and wicked vice should be repressed. I have now, told you all. Tell me what more I shall say.”

 

Ashtaka said, “When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where does man then reside? How does he also come back to life? I have never heard of any hell called Bhauma on Earth!”

 

Yayati answered, “After the dissolution of the body, man, according to his acts, re-enters the womb of his mother and stays there in an indistinct form, and soon after assuming a distinct and visible shape reappears in the world and walks on its surface. This is that Earth-hell (Bhauma) where he falls, for he beholds not the termination of his existence and acts not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. And as they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.”

 

Ashtaka asked, “For what sin are beings, when they fall from heaven, attacked by these fierce and sharp-toothed Rakshasas? Why are they not reduced to annihilation? How do they again enter the womb, furnished with senses?”

 

Yayati answered, “After falling from heaven, the being becomes a subtle substance living in water. This water becomes the semen where is the seed of vitality. From there entering the mother's womb in the womanly season, it develops into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumes the quadrupedal or bipedal form. This is the case with all creatures that you see.”

 

Ashtaka said, “Tell me, I ask you because I have my doubts. Does a being that has received a human form enter the womb in its own shape or in some other? How does it also acquire its distinct and visible shape, eyes and ears and consciousness as well? Questioned by me, explain it all! You are one acquainted with the acts and sayings of great beings.”

 

Yayati answered, “According to the merits of one's acts, the being that in a subtle form co-inheres in the seed that is dropped into the womb is attracted by the atmospheric force for purposes of re-birth. It then develops there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becomes conscious of its existence as man, and with his ears becomes sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that the gross and visible body develops from the subtle essence.”

 

Ashtaka asked, “After death, the body is burnt, or otherwise destroyed. Reduced to nothing upon such dissolution, by what principle is one revived?”

 

Yayati said, “The person that dies assumes a subtle form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, I have told you how beings are born, after development of embryonic forms, as four-footed, six-footed creatures and others with more feet. What more wilt you ask me?”

 

Ashtaka said, “How do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or by knowledge? How also can one gradually attain to felicitous regions? Asked by me, answer it in full.”

 

Yayati answered, “The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquility of mind, self-command, modesty, simplicity, and kindness to all creatures. The wise also say that a person loses all these in consequence of vanity. That man who having acquired knowledge regards himself as learned, and with his learning destroyed the reputation of others, never attains to regions of indestructible felicity. That knowledge also does not make its possessor competent to attain to Brahma. Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear. The wise should never exult at honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the virtuous. I have given away so much--I have performed so many sacrifices,--I have studied so much,--I have observed these vows,--such vanity is the root of fear. Therefore, you must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable Brahma alone that ever showers blessings on persons virtuous like you, enjoy perfect peace here and hereafter.”

 

Ashtaka said, “Those cognizant of the Vedas differ in opinion as to how the followers of each of the four modes of life, viz., Grihasthas, Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in order to acquire religious merit.”

 

Yayati answered, “These are what a Brahmacharin must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to do so; he must attend to the service of his preceptor without waiting for the latter's command; he must rise from his bed before his preceptor rises, and go to bed after his preceptor has gone to bed. He must be humble, must have his passions under complete control, must be patient, vigilant, and devoted to studies. It is then only that he can achieve success. It has been said in the oldest Upanishad that a grihastha, acquiring wealth by honest means, should perform sacrifices; he should always give something in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni, without search for woods, depending on his own vigour, should abstain from all vicious acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who does not support himself by any manual arts, who possesses numerous accomplishments, who has his passions under complete control, who is unconnected with worldly concerns, who sleeps not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travels over a large extent of the country. A learned man should adopt the Vanaprastha mode of life after performance of the necessary rites, when he has been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dies in the woods while leading the Vanaprastha mode of life, he makes his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence.”

 

Ashtaka asked, “How many kinds of Munis are there (observers of the vow of the silence)?”

 

Yayati answered, “He is, indeed, a Muni who, though dwelling in the woods, has an inhabited place near, or who, though dwelling in an inhabited place, has the woods near. A Muni withdrawing himself from all worldly objects lives in the woods. Though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth or learning. Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, lives yet in the woods. The person again, who, with passions under complete control, adopts the vow of silence, refraining from action and entertaining no desire, achieves success. Why should you not, indeed, reverence the man who lives on clean food, who refrains from ever injuring others, whose heart is ever pure, who stands in the splendour of ascetic attributes, who is free from the leaden weight of desire, who abstains from injury even when sanctioned by Dharma? Emaciated by austerities and reduced in flesh, marrow and blood, such a one conquers not only this but the highest world. And when the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaves the world and enjoys communion with Brahma. When the Muni takes food like wine and other animals, i. e., without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother's lap), then like the all-pervading spirit he becomes identified with the whole universe and attains to salvation.”

 

Ashtaka asked, “Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attains to communion with Brahma, the ascetic or the man of knowledge?”

 

Yayati answered, “The wise, with the help of the Vedas and of Knowledge, having ascertained the visible universe to be illusory, instantly realizes the Supreme Spirit as the sole existent independent essence. While they that devote themselves to Yoga meditation take time to acquire the same knowledge, for it is by practice alone that these latter divest themselves of the consciousness of quality. Hence the wise attain to salvation first. Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led astray by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devotes himself regretfully to the pursuit of success. But the man of knowledge ever beholds the indestructible unity, and, is, therefore, though steeped in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to impede his salvation. He, however, who fails to attain to knowledge, should yet devote himself to piety as dependent on action. But he that devotes himself to such piety, moved thereto by desire of salvation, can never achieve success. His sacrifices bear no fruit and partake of the nature of cruelty. Piety which is dependent on action that proceeds not from the desire of fruit, is, in case of such men Yoga itself.”

 

Ashtaka said, “O king, you look like a young man; you are handsome and decked with a celestial garland. Your splendour is great! Whence do you come and where do you go? Whose messenger are you? Are you going down into the Earth?”

 

Yayati said, “Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell. Indeed, I shall go there after I have finished my discourse with you. Even now the regents of the points of the universe command me to hasten there. O king, I have obtained it as a boon from Indra that though fall I must upon the earth, yet I should fall amidst the wise and the virtuous. You are all wise and virtuous that are assembled here.”

 

Ashtaka said, “You are acquainted with everything. I ask you, O king, are there any regions for myself to enjoy in heaven or in the firmament? If there be, then, you shall not fall, though falling.”

 

Yayati answered, “O king, there are as many regions for you to enjoy in heaven even as the number of kine and horses on Earth with the animals in the wilderness and on the hills.”

 

Ashtaka said, “If there are worlds for me to enjoy, as fruits of my religious merits, in heaven, O king, I give them all unto you. Therefore, though falling, you shall not fall. Take you soon all those, wherever they be, in heaven or in the firmament. Let your sorrow cease.”

 

Yayati answered, “O best of kings, a Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. And I myself have given away to Brahmanas as one should. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in infamy by accepting gifts. While on earth, I ever desired to perform virtuous acts. Having never done so before, how shall I now accept a gift?”

 

Pratardana who was amongst them asked, “O you of the handsomest form, I am Pratardana by name. I ask you if there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament? Answer me, you are acquainted with everything.”

 

Yayati said, “O king, numberless worlds, full of felicity, effulgent like the solar disc, and where woe can never dwell, await you. If you dwell in each but for seven days, they would not yet be exhausted.”

 

Pratardana said, 'These then I give unto you. Therefore, though falling, you must not fall. Let the worlds that are mine be thine, whether they be in the firmament or heaven. O, soon take them. Let your woes cease.”

 

Yayati answered, “O monarch, no king of equal energy should ever desire to receive as gift the religious merits of another king acquired by Yoga austerities. No king who is afflicted with calamity through the fates should, if wise, act in a censurable way. A king keeping his eye fixed for ever on virtue should walk along the path of virtue like myself and, knowing what his duties are, should not act so meanly as you direct. When others desirous of acquiring religious merits do not accept gifts, how can I do what they themselves do not?”

 

On the conclusion of this speech, Yayati, was then addressed by Vasumat in the following words: “I am Vasumat, the son of Oshadaswa. I would ask you, O king, whether there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament. You are acquainted with all holy regions.”

 

Yayati answered, “There are as many regions for you to enjoy in heaven as the number of places in the firmament, the Earth and the ten points of the universe illumined by the Sun.”

 

Vasumat then said, “I give them to you. Let those regions that are for me be yours. Therefore, though falling, you shall not fall. If to accept them as gift be improper for you, then, O monarch, buy them for a straw?”

 

Yayati answered, “I do not remember having ever bought and sold anything unfairly. This has never been done by other kings. How shall I therefore do it?”

 

Vasumat said, “If buying them, O king, be regarded by you as improper, then take them as gilt from me. For myself I answer that I will never go to those regions that are for me. Let them, therefore, be yours.”

 

Sibi then addressed the king thus, “I am, O king, Sibi by name, the son of Usinara. Are there in the firmament or in heaven any worlds for me to enjoy? You know every region that one may enjoy as the fruit of his religious merit.”

 

Yayati said, “You have never, by speech or in mind, disregarded the honest and the virtuous that applied to you. There are infinite worlds for you to enjoy in heaven, all blazing like lightning.”

 

Sibi then said, “If you regard their purchase as improper, I give them to you. Take them all, O king! I shall never take them, viz., those regions where the wise never feel the least disquiet.”

 

Yayati answered, “O Sibi, you has indeed, obtained for yourself, possessed of the prowess of Indra, infinite worlds. But I do not desire to enjoy regions given to me by others. Therefore, I accept not your gift.”

 

Ashtaka then said, “O king, each of us has expressed his desire to give you worlds that each of us has acquired by his religious merits. You accept not them. But leaving them for you, we shall descend into the Earth-hell.”

 

Yayati answered, “You all are truth-loving and wise. Give me that which I deserve. I shall not be able to do what I have never done before.”

 

Ashtaka then said, “Whose are those five golden cars that we see? Do men that repair to these regions of everlasting bliss ride in them?”

 

Yayati answered, “Those five golden cars displayed in glory, and blazing as fire, would indeed, carry you to regions of bliss.”

 

Ashtaka said, “O king, ride on those cars yourself and repair to heaven. We can wait. We follow you in time.”

 

Yayati said, “We can now all go together. Indeed, all of us have conquered heaven. Behold, the glorious path to heaven becomes visible.”

 

Then all those excellent monarchs riding in those cars set out for heaven for gaining admittance into it, illuminating the whole firmament by the glory of their virtues.

 

Then Ashtaka, breaking the silence asked, “I had always thought that Indra was my especial friend, and that I, of all others, should first obtain admittance into heaven. But how is it that Usinara's son, Sibi has already left us behind?”

 

Yayati answered, “This Usinara's son had given all he possessed for attaining to the region of Brahman. Therefore, is he the foremost among us. Besides, Sibi's liberality, asceticism, truth, virtue, modesty, forgiveness, amiability, desire of performing good acts, have been so great that none can measure them!”

 

After this, Ashtaka, impelled by curiosity, again asked his maternal grandfather resembling Indra himself, saying, “O king, I ask you, tell me truly, whence you are, who you are, and whose son? Is there any other Brahmana or Kshatriya who has done what you didst on earth?”

 

Yayati answered, “I tell you truly, I am Yayati, the son of Nahusha and the father of Puru. I was lord of all the Earth. You are my relatives; I tell you truly, I am the maternal grandfather of you all. Having conquered the whole earth, I gave clothes to Brahmanas and also a hundred handsome horses fit for sacrificial offering. For such acts of virtue, the gods became propitious to those that perform them. I also gave to Brahmanas this whole earth with her horses and elephants and kine and gold all kinds of wealth, along with a hundred Arbudas of excellent milch cows. Both the earth and the firmament exist owing to my truth and virtue; fire yet burns in the world of men owing to my truth and virtue. Never has a word spoken by me been untrue. It is for this that the wise adore Truth. O Ashtaka, all I have told you, Pratardana, and Vasumat, is Truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blessed are adorable only because of Truth that characterizes them all. He that will without malice duly read unto good Brahmanas his account of our ascension to heaven shall himself attain to the same worlds with us.”

 

It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven, leaving the earth and covering the three worlds with the fame of his deeds.

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