Chapter 18 - The History of Nahuṣa’s Line—The Story of Yayāti

[Sanskrit text for this chapter is available]

Introductory:

The Yayāti legend—the exchange of Yayāti’s age with the youth of his son and his memorable words at the return of the youth and reacceptance of his age at the time of renunciation:

na jātu kāmaḥ kāmānām upabhāgena śāmyati /
haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate //

Have been immortalized in Mahābhārata Adi. chs. 76-81, Matsya-purāṇa chs. 30-35 Padma-purāṇa Bhūmi. chs. 76-83 (with a Vaiṣṇavite colouring), the Vāyu Purāṇa. ch.93. The legend in its modern garb is still very popular and a Marāṭhī novel on this legend received a Bhāratīya Jñānapīṭha Award—the most honoured and covetable prize in India, this year.

Śrī Śuka said:

1. Just as an embodied being is endowed with six senses (five senses plus the inner organ, the mind) King Nahuṣa had the following six sons—Yati, Yayāti, Saṃyāti, Āyati, Viyati and Kṛti.

2. Being aware of theconsequences of the acceptance of the rulership of a kingdom, Yati did not desire sovereignty offered to him by his father, for (he knew that) by shouldering kingship, a person does not realize his own self.

3. When, due to his misdemeanour towards Indra’s queen, Indrāṇī, Nahuṣa was dethroned from his position (as the ruler of the celestial world) and was converted verily into a boa-constrictor by the Brāhmaṇa-sages, Yayāti became a king.

4. Appointing his four younger brothers to govern over the kingdom in four directions (each in one direction), he married the daughter of Śukra (the preceptor of Asuras) and of Vṛṣaparvā, the king of Asuras and thus protected the earth (from his capital).

King Parīkṣit enquired:

5. The venerable Śukra was a Brāhmaṇa sage while Yayāti, the son of king Nahuṣa, was a Kṣattriya by caste. Why and how could such an irregular marriage against the caste-order between a Kṣatriya man and a Brāhmaṇa girl come about?

Śrī Śuka replied:

6-7. On one occasion, in the company of a thousand lady-friends and Devayānī, the preceptor’s daughter, Śarmiṣṭhā, the princess of the great Dānava king Vṛṣaparvā who, though of the weaker sex was imperious by nature, was promenading in the pleasure garden of her capital which was full of blooming flower-trees, and charming with pools, the sandy banks and lotus beds of which were full of sweet humming of bees.

8. Arriving at a pool of water, those lotus-eyed girls left their silken garments on its bank and engaged themselves in water sports sprinkling each other with water.

9. Perceiving that god Śiva accompanied by his Consort Pārvatī, was riding that way on his bull, the ladies forthwith rushed out of the water, and hastened to put on their garments, out of bashfulness.

10. Not knowing that the garments belonged to the preceptor’s daughter, Śarmiṣṭhā wore it, thinking it to be her own. Getting enraged thereby, Devayānī spoke as follows:

11. “Oh! Behold the impropriety of this slave-girl in that, like a bitch carrying away the oblation (meant for gods) in a sacrifice, she wore the garment which was to be put on by us.

12. By us Brāhmaṇas (like god Brahmā, Prajāpatis like Marīci) has been created this universe through the power of our asceticism and penance; we constitute the mouth of the Supreme Person (i.e. we are born from god’s mouth and as such are superior to all, as he gets propitiated when we are feasted to our satisfaction). By us the light of the Supreme Brahman is conserved (as an object of adoration) in our hearts, and the blessed path of Vedic religion is shown by us.

13. To us (Brāhmaṇas) the Lords of gods, protectors of the world, and even the most purifying, glorious Lord Viṣṇu, the Soul of the Universe and the abode of goddess Śrī, pay homage and praise.

14. And among such Brāhmaṇas, we are the descendants of Bhṛgu. Her father, a demon, is our disciple. This unchaste girl has put on the dress meant for us like a Śūdra bearing (reciting) the Veda—(a privilege of the twice-born castes).

15. Thus attacked, Śarmiṣṭhā who angrily sighed heavily like a hissing female serpent, bit her lips and retorted to the spiritual preceptor’s daughter who was reproaching her with words of abuse.

16. “Oh! Beggar-maid, ignoring your own (menial) position, you are vainly boasting yourself. Do you not wait at our house-(door) like a crow or a dog (for crumbs of food)?”

17. Having reproached the good daughter of her preceptor with such and other harsh words, Śarmiṣṭhā snatched away all her cloths and pushed her into a well.

18. It is traditionally told that when Śarmiṣṭhā returned home, Yayāti who was on the hunting expedition, wanted to drink water, and happened, by chance, to come to that well where he saw her (Devayānī).

19. The merciful king gave his upper garment to the girl who was stark naked, and holding her hand by his own, he lifted her out of water.

20. Devayānī, the daughter of Uśanas (i. e. Śukra) spoke to the king in words steeped in genuine love: “Oh King! You have accepted my hand, Oh conqueror of inimical cities!”

21. “As my hand has now been accepted by you once, let no one else now take it. This relation of ours is ordained providentially and not through human agency, Oh valiant warrior. It is hence that I could have this sight of yours while clinging to the (walls of the) well.

22. Oh King of powerful arms! No Brāhmaṇa is destined to accept my hand due to the (reciprocal curse of Kaca the son of Bṛhaspati whom I imprecated initially”.^[1]

23. Yayāti found that the unexpected event was brought about by his destiny and being conscious that now his heart was attached to her, accepted her proposal.

24. When the valiant king departed, Devayānī went to her father crying (all the while) and reported to him all that was said and done by Śarmiṣṭhā.

25. The glorious sage Śukra was deeply agitated at heart. Disparaging the profession of a priest and commending the way of life of a pigeon (which freely gathers its food in the forest—technically known as Uñccha-vṛtti—“maintenance by gleaning”), he went out of the city (Vṛṣaparvā’s capital) along with his daughter.

26. Knowing that his intention is to conspire and bring victory to the enemies viz. gods, Vṛṣaparvā propitiated his preceptor by falling prostrate at his feet on the way.

27. The glorious Śukra, the descendent of Bhṛgu whose anger lasts hardly for half a moment, spoke to his disciple Vṛṣaparvā, “Oh King! Let the desire of her (Devayānī) be satisfied because I cannot brook to let her alone.”

28. When Vṛṣaparvā agreed with the words, “Be it so”, and awaited (to hear Devayānī’s desire), Devayānī disclosed what was in her mind. “Wherever I shall go after being given away by my father in marriage, let her (Śarmiṣṭhā) follow me along with her companions (as attendants).”

29. Realizing the peril (involved in the departure of Śukra) to her people, and the importance of the matter, she (Śarmiṣṭhā) along with her thousand laḍy-companions, attended upon Devayānī like a menial.

30. Having given in marriage his daughter along with Śarmiṣṭhā to Yayāti, the son of Nahuṣa, Śukra warned him, “Oh king! Never take Śarmiṣṭhā to share the bed with you.”

31. On one occasion, seeing Devayānī blessed with a son, the chaste lady Śarmiṣṭhā, at the period proper for conception, courted her friend’s (Devayānī’s) husband secretly (for children).

32. The king, being well-versed in Dharma-śāstra, realized it to be his sacred duty to comply with the request of the princess (Śarmiṣṭhā) who solicited him for progeny, and he followed the course ordained for him by Destiny, though he remembered the warning of Śukra.

33. Devayānī gave birth to Yadu and Turvasu, while Śarmiṣṭhā, the daughter of Vṛṣaparvā, had three sons—Druhyu, Anu, and Pūru.

34. Learning about the pregnancy of the Asura princess from her husband, proud Devayānī, being offended with her husband (through jealousy and pride), was overwhelmed with rage and proceeded to her father’s house.

35. The passionate king followed his beloved to reconcile her with words of appeasement and winsome promises, but was not able to please her, even by shampooing her feet.

36. Flying in rage, Śukra cursed him, “You liar! Woman-addict! Let the decrepitude of old age which disfigures men overtake you, you stupid fellow!”

37. Yayāti urged, “Oh Brāhmaṇa Sage! I am not till today sated with enjoyment of pleasure with your daughter”. (Śukra replied) “In that case, you may exchange it (your old age) with the (youth of) anyone else who is willing to accept it.”

38-39. Having secured this arrangement (as a way out of the curse), Yayāti addressed to his eldest son: “Oh my child Yadu! Please accept this decrepitude of age caused by your maternal grand-father, and give me your youth in exchange. Dear child! I am not yet satisfied with enjoyment of pleasures. I would like to enjoy for a few more years, with your youth.”

Yadu replied:

40.^[2] “I dare not accept and live with the old age which overtook you in the middle of life, (for) a man cannot attain to desirelessness without an actual experience of the worldly pleasures first.”

41. Turvasu, Anu, and Druhyu were then requested (one by one) by the father. But they did not know what was righteousness and regarded transient things (like youth) as eternal, and refused his proposal. Oh scion of Bharata.

42. He requested his son Pūru who was the youngest in age but senior-most in virtues. “Oh child! It does not behove you to refuse my request as was done by your elder brothers”.

Pūru said:

43. “Oh lord of men! What man on earth is capable of repaying fully the obligations of his father, the procreator of his body, and through whose grace one can attain the highest (objective in life)?

44. The best son is he who accomplishes the task in anticipation of the expectation of his father. The mediocre is one who complies when expressly told by his father. The lowest type is he who obeys but with irreverence. And he who disobeys is the excretion of his father.”

45. In this way, Pūru gladly accepted the old age of his father. With his youth, Yayāti also enjoyed pleasures at his sweet will.

46. As a lord of the seven continents of the earth, he protected his subjects well like a father, and with his senses unimpaired, he gratified his desires (by enjoying pleasures) to his heart’s content.

47. His beloved Devayānī every day heightened his love by affording pleasures to him by her thought, word and deed, and by offering objects of enjoyment in privacy.

48. By performance of sacrifices with profusely liberal gifts, Yayāti worshipped Lord Hari (Destroyer of all miseries and sins) the Presiding Deity of sacrifices, the God who represents all gods in Himself, and is an embodiment of all Vedas.

49. On Hari is superimposed this universe as a row of clouds on the sky and which, like a dream or an illusion or a fancy now appears to be different (in names, forms etc.) and now ceases to be (in dreamless sleep or after the deluge of the world).

50. Enthroning in his heart the Almighty Lord Vāsudeva who is abiding in the hearts of all as the Indweller, he (Yayāti) worshipped the subtle-most Nārāyaṇa without cherishing any desire for blessings.

51. Yayāti, the emperor of the entire earth, did not feel sated even though he enjoyed pleasures for thousands of years through his (five) wicked senses of which his mind was the sixth.

Footnotes and references:

[1]:

According to Mahābhārata Ādi. chs. 76-77 Kaca, the son of Bṛhaspati could successfully learn the Sañjīvanī Vidyā from Śukra through the special favour of Devayānī. At the time of departure Devayānī proposed to marry him. But he rejected her on the ground that being his preceptor’s daughter she is like a sister to him. Enraged at this, Devayānī cursed him that his vidyā will be futile. Kaca reciprocated the curse (that no Brāhmaṇa would marry her).

[2]:

Yadu was very pious (infra 10.1.2). VC defends Yadu’s disobedience thus: Yadu wanted to devote himself to the services of the Lord at the earliest. That mental stage is possible only after actual experience of worldly pleasures for some days. Acceptance of Yayāti’s age would postpone that mental stage and consequently the life devoted to the services of the Lord. Between Service to the Lord and disobedience to father, the former is preferable according to Dharma. Marvellous defence!