King Yayati, the son of Nahusha, after placing his youngest son Puru on the throne, went to the forest to live as a hermit. In the forest, he lived a simple life, eating fruits and roots. He kept his mind and emotions under control and performed sacrifices to honour his ancestors and the gods. King Yayati welcomed and fed guests with fruits and clarified butter from the forest while he himself survived on grains he found. He spent one entire year in silence, eating nothing but air, and staying awake the entire time. He spent another year in severe austerity, standing in the middle of four fires with the sun overhead, again eating only air. For six months, he stood on one leg. Because of his sacred deeds, Yayati eventually ascended to heaven, gaining fame both on Earth and in heaven.
In heaven, the gods and celestial beings respected King Yayati. Occasionally, he would visit the region of Brahman, where he stayed for a long time. One day, Indra, the king of gods, asked Yayati about what he said to his son Puru when Puru took on his father’s old age and was given the kingdom. Yayati responded that he told Puru that the land between the Ganga and Yamuna rivers was his, and the surrounding regions would belong to his brothers. He also taught Puru that those who control their anger and forgive are superior, that learned men are above the unlearned, and that one should not seek revenge or speak cruel words. Yayati emphasized the importance of kindness, friendship, and gentle speech, stating that nothing is more pleasing to the gods.
Indra, impressed by Yayati’s wisdom and asceticism, asked Yayati if he considered anyone his equal in austerities. Yayati confidently replied that he saw no equal among men, gods, or sages. However, Indra pointed out that Yayati’s arrogance in not recognizing others’ merits had diminished his virtues, and as a result, Yayati would fall from heaven. Yayati, accepting this, requested that he fall among virtuous and wise people. Indra granted his wish, assuring Yayati that he would gain even more renown from this experience and advising him to never again disregard those who are his equals or superiors.
As Yayati fell from heaven, he was spotted by Ashtaka, a wise and righteous sage. Ashtaka, curious about the brilliant figure falling from the sky, approached Yayati to find out who he was and why he was falling. He assured Yayati that he was now in the company of virtuous and wise people, where no harm could come to him.
Yayati said, “I am Yayati, the son of Nahusha and the father of Puru. I have been cast out of heaven and the realms of the gods and sages because I disrespected all beings. Now, I am falling because my righteousness has diminished. I am older than you, so I did not greet you first. Brahmanas always show respect to those who are older, more learned, or have greater ascetic merit.”
Ashtaka responded, “You say that age deserves respect, but it is also said that true worship should go to those who are superior in knowledge and ascetic merit.”
Yayati replied, “It is said that sin destroys the merits of good deeds. Vanity leads to hell. The virtuous do not follow the ways of the wicked; they act in ways that increase their righteousness. I once had great merit, but now it is all gone. It will be hard for me to regain it, even with my best efforts. Seeing my downfall, anyone who seeks their own good should avoid vanity. Those who gain great wealth and perform sacrifices, who learn a lot but remain humble, and who study the Vedas while dedicating themselves to asceticism, will go to heaven. No one should boast about their wealth or their learning. In this world, people have different natures, but destiny is supreme. Both power and effort are useless without it. Knowing this, the wise do not let themselves feel too happy or too sad about their circumstances. They know that destiny controls everything. The wise live contentedly, accepting both joy and sorrow without letting either disturb their peace. Since destiny is in control, it is foolish to be overcome by either grief or joy. O Ashtaka, I do not let fear or sorrow overwhelm me because I know I will be what the great creator has planned for me. When all beings are freed from the effects of their actions, they are united with the Supreme Soul. Happiness and misery are temporary, so why should I grieve? We can never know how to act to avoid misery, so it is pointless to grieve over it.”
Yayati, who was Ashtaka’s maternal grandfather and a king of great virtue, continued to speak from the sky. Ashtaka then asked him, “O King of Kings, tell me in detail about the regions you have visited and enjoyed, and how long you stayed in each. You speak about the principles of religion like a master who knows the deeds and sayings of great beings.”
Yayati replied, “I was a great king on Earth, ruling the entire world. After leaving it, I gained many high regions through my religious merit. I lived there for a thousand years, then moved to an even higher region, the beautiful abode of Indra with a thousand gates, stretching over a hundred yojanas. I stayed there for another thousand years before moving to a higher region still, the place of perfect happiness where there is no decay, the region of the Creator and Lord of Earth, which is very difficult to reach. I lived there for another thousand years before moving to the highest region of the god of gods, Vishnu, where I also lived happily. I stayed in various regions, admired by all the celestials, with power and splendour equal to theirs. I could take any form I wanted and lived for a million years in the gardens of Nandana, enjoying the company of Apsaras and the beauty of the flowers, trees, and sweet fragrances all around. After many years of perfect happiness, one day a grim-faced celestial messenger shouted at me three times: ‘Ruined! Ruined! Ruined!’ This much I remember clearly. I then fell from Nandana, having lost my religious merit. As I was falling, I heard the celestials in the sky exclaiming in sorrow, ‘Alas! What a misfortune! Yayati, though virtuous and of sacred deeds, is falling!’ As I was falling, I loudly asked them where I would land among the wise ones. They directed me to this sacred sacrificial region of yours. Seeing the smoke curling up into the sky and smelling the scent of clarified butter being poured into the fire, I followed the signs and came to your region, happy to be among you.”
Ashtaka asked, “You could take any form you wanted and lived for a million years in the gardens of Nandana. What caused you to leave that region and come here?”
Yayati answered, “Just as kin, friends, and relatives abandon those who lose their wealth in this world, so do the celestials, including Indra, abandon those who lose their righteousness in the other world.” Ashtaka said, “I am keen to know how men can lose their virtue in the other world. Tell me, O king, what actions lead to which regions. I know you are familiar with the deeds and sayings of great beings.” Yayati replied, “O pious one, those who boast about their own merits are condemned to suffer in a hell called bhauma. Though they seem to prosper on Earth, in the form of their descendants, they ultimately become food for vultures, dogs, and jackals. This highly shameful and wicked vice should be avoided. I have now told you everything.
Ashtaka asked, “When life ends with old age, vultures, peacocks, insects, and worms devour the human body. Where does a person go then? How do they come back to life? I have never heard of a hell called Bhauma on Earth!”
Yayati answered, “After the body dies, a person, according to their deeds, re-enters the womb of their mother in an indistinct form. Soon after, they take on a clear and visible shape and are born into the world again. This is the Earth-hell (Bhauma), where they wander without knowing the end of their existence and without working towards their liberation. Some stay in heaven for sixty thousand years, some for eighty thousand years, and then they fall. As they fall, they are attacked by Rakshasas, fierce and sharp-toothed beings in the form of sons, grandsons, and other relatives, who distract them from working towards their own liberation.” Ashtaka asked, “What sin causes beings to be attacked by these fierce Rakshasas when they fall from heaven? Why don’t they just disappear? How do they enter the womb again with senses?” Yayati replied, “After falling from heaven, a being becomes a subtle substance living in water. This water becomes the semen, which is the seed of life. When it enters a woman’s womb at the right time, it develops into an embryo and then into a visible life form, like a fruit growing from a flower. This is true for all creatures you see.”
Ashtaka asked, Please clarify my doubts. Does a ‘being’ that takes on a human form enter the womb in its own shape or some other? How does it develop a distinct shape, with eyes, ears, and consciousness?
Yayati answered, “According to one’s deeds, a being in a subtle form enters the seed dropped into the womb, attracted by the atmospheric force for rebirth. It develops there over time, first becoming an embryo, then a visible physical body. When it emerges from the womb, it realizes its existence as a human. It senses sound with its ears, colour and form with its eyes, scent with its nose, taste with its tongue, touch with its body, and ideas with its mind. This is how the gross, visible body develops from the subtle essence.”
Ashtaka asked, “After death, the body is burned or otherwise destroyed. When it is reduced to nothing, how does one come back to life?”
Yayati replied, ” when a person dies, they assume a subtle form and retain consciousness of all their deeds, as in a dream. They then enter another form with a speed faster than the wind. The virtuous attain a higher form of existence, while the wicked become worms and insects. I have explained how beings are born, developing from embryos into creatures with two, four, or more legs. What else do you want to know?”
Ashtaka asked, “How do men reach the highest regions from which there is no return to earthly life? Is it through asceticism or knowledge? How can one gradually attain blissful regions?
Yayati answered, “The wise say there are seven gates through which one may enter Heaven: asceticism, benevolence, tranquillity of mind, self-control, modesty, simplicity, and kindness to all creatures. They also say that vanity causes a person to lose all these virtues. A person who, after gaining knowledge, considers themselves superior and uses their learning to destroy the reputation of others will never reach the regions of eternal happiness. Such knowledge does not lead to union with Brahma. Study, silence, worship before fire, and sacrifices remove fear, but when mixed with vanity, they cause fear instead. The wise should not feel proud when honoured or sad when insulted because only the wise honour the wise. The wicked never act like the virtuous. Saying, ‘I have given away so much, I have performed so many sacrifices, I have studied so much, I have observed these vows,’ is the root of fear. Therefore, you must avoid such feelings. Those who rely on the unchangeable, inconceivable Brahma, who always blesses the virtuous, find perfect peace both here and in the afterlife.”
Ashtaka asked, “Those who are knowledgeable in the Vedas have differing opinions on how followers of the four stages of life—Grihastha (householders), Bhikshus (mendicants), Brahmachari (students), and Vanaprastha (forest dwellers)—should conduct themselves to attain religious merit?”
Yayati replied, “A Brahmachari should be diligent in his duties while living with his preceptor. He should study only when his preceptor instructs, serve his preceptor without being asked, rise before his preceptor, and retire after him. Humility, self-control, patience, vigilance, and dedication to learning are essential for his success. According to the ancient Upanishads, a Grihastha should earn wealth through honest means, perform sacrifices, give to charity, offer hospitality to guests, and share what he has with others. A Muni should avoid harmful actions, give to charity, and not cause pain to any living being to achieve success. A true Bhikshu is one who does not depend on manual labour, possesses many accomplishments, controls his passions, is detached from worldly matters, does not sleep under the roof of a householder, remains unmarried, and travels widely. A learned man should adopt the Vanaprastha life after performing the necessary rites, when he can control his desires and avoid material possessions. By dying in the forest while living as a Vanaprastha, a person elevates his ancestors and descendants, ten generations in total, to divine unity.”
Ashtaka then inquired, “How many types of Munis are there?”
Yayati answered, “A Muni is one who, while living in the woods, has an inhabited place nearby or, while living in an inhabited place, has the woods nearby.”
Ashtaka asked, “What is the definition of a Muni?”
Yayati explained, “A Muni withdraws from all worldly objects and lives in the woods, yet through ascetic power, he can obtain everything that might be found in an inhabited place. A wise man may live in a village while leading a hermit’s life, avoiding pride in family, birth, or learning, dressing modestly, and being content with just enough food to survive. Such a person, even while living in an inhabited place, lives as though in the woods. A Muni who controls his passions, takes a vow of silence, refrains from action, and harbours no desires, achieves success. Why should one not revere the man who lives on pure food, refrains from harming others, keeps his heart pure, shines with ascetic virtues, and is free from desire? Emaciated by austerities, such a person conquers not only this world but also the highest realm. When the Muni meditates in yoga, indifferent to pleasure and pain, honour and insult, he leaves the material world behind and communes with Brahma. When the Muni takes food without planning ahead or relishing it, like an infant feeding in sleep, he becomes one with the universe and attains salvation.”
Ashtaka again asked, “Among those who constantly strive like the Sun and the Moon, who reaches communion with Brahma first—the ascetic or the wise?”
Yayati replied, “The wise, through the Vedas and Knowledge, recognize the illusory nature of the visible universe and immediately realize the Supreme Spirit as the only independent essence. Those devoted to Yoga meditation take longer to reach the same realization because they must gradually detach themselves from worldly qualities. Therefore, the wise attain salvation first. However, if a person devoted to Yoga does not achieve success in one life, the progress made benefits him in the next, as he returns to the pursuit of success with renewed dedication. A man of knowledge, perceiving the indestructible unity, remains unaffected by worldly enjoyments and obstacles to salvation. On the other hand, those who pursue piety through action, driven by a desire for salvation, will not achieve success. Their sacrifices bear no fruit and are tainted by cruelty. Piety dependent on action, when devoid of desire for reward, becomes Yoga itself for such individuals.”
Ashtaka then asked, “Are there any regions in heaven or the firmament for me to enjoy, based on my religious merits? If so, I will give them all to you so that you will not fall.”
Yayati replied, ” there are indeed as many regions for you to enjoy in heaven as there are cows, horses, and wild animals on Earth.”
Ashtaka said, “If there are worlds for me to enjoy, I give them all to you. Therefore, you will not fall. Take them soon, wherever they may be, in heaven or the firmament. Let your sorrow end.”
Yayati responded, ” only a Brahma-knowing Brahmana can accept such a gift. I have already given away what I should to Brahmanas while I was on Earth. How can I, having always strived to perform virtuous acts, now accept a gift that others would not? A king, keeping his eye on virtue, should not act in a way that is contrary to righteousness, even in times of adversity. Knowing my duties, I cannot accept this.”
Following this, a similar exchange took place between Yayati and Pratardana, Vasumat and Sivi and all ascended to heaven.
The discussions between King Yayati and Ashtaka, along with the conversations involving Vasumat and Sivi, provide profound insights into the nature of virtue, the consequences of actions, and the path to spiritual enlightenment. Here are some key lessons derived from their dialogues:
Humility Over Arrogance: Yayati’s fall from heaven due to his arrogance, despite his earlier achievements and asceticism, highlights the dangers of pride. Even the most virtuous can fall if they fail to recognize the merits of others and become arrogant. This teaches us the importance of humility and the need to acknowledge and respect others’ virtues.
The Temporality of Worldly Pleasures: Yayati’s narrative underscores the transient nature of worldly pleasures, even in the celestial realms. Despite his enjoyment in heaven, he eventually fell due to the loss of his righteousness. This illustrates that true and lasting happiness cannot be found in material or even celestial pleasures but in spiritual realization and the practice of virtue.
The Role of Destiny and Effort: Yayati speaks about the interplay between destiny and human effort. He advises that while effort is important, one must also accept the role of destiny and not be overly affected by success or failure. This teaches the wisdom of equanimity and the acceptance of life’s ups and downs with grace.
The Path to Salvation: The discussions emphasize that different paths, such as asceticism, knowledge, and piety, can lead to salvation. However, knowledge (Jnana) is considered the quickest path to realizing the Supreme Spirit, while other paths may take longer but are still valid. This highlights the diversity of spiritual practices and the importance of aligning one’s path with one’s nature.
The Consequences of Actions: Yayati explains the cycle of birth, death, and rebirth, and how one’s actions (karma) determine their future existence. The discussions make it clear that actions driven by vanity, ego, or desire for reward do not lead to true spiritual progress. Instead, actions should be performed selflessly and in alignment with righteousness.
The Importance of Forgiveness and Self-Control: Yayati’s teachings to his son Puru stress the superiority of those who can forgive and control their anger. He emphasizes the value of kindness, friendship, and gentle speech, which are pleasing to the gods and essential for maintaining one’s virtue.
The Illusory Nature of the World: The dialogues suggest that the world and its pleasures are ultimately illusory and that wisdom lies in recognizing the Supreme Spirit as the only true reality. This teaches the importance of spiritual wisdom and the need to see beyond the surface of worldly existence.
The Merit of Sacrifice and Giving: The discussions underscore the importance of selfless giving and performing sacrifices with a pure heart, devoid of the desire for recognition or reward. Such actions are crucial for spiritual advancement and the attainment of heaven.
Impact of Vanity and Arrogance: Yayati’s story illustrates how vanity can lead to downfall. His belief in his superiority led to his temporary loss of merit. The lesson here is that pride and arrogance can overshadow even the greatest achievements and virtues, leading to one’s eventual ruin.
Importance of True Knowledge and Asceticism: The dialogue emphasizes that genuine spiritual progress comes from true knowledge and sincere ascetic practices. It is not merely about external displays of piety but about internal transformation and understanding. The wise, who realize the illusory nature of the material world, attain salvation more readily than those who focus solely on ritualistic practices.
The Nature of Rebirth and Karma: The discussion on how beings are reborn and the concept of Bhauma (Earth-hell) provide insight into the process of reincarnation and the effects of one’s actions on their future lives. The idea that one’s deeds influence their next birth emphasizes the significance of karma and ethical behaviour.
Contentment and Detachment: Yayati’s reflections on joy, sorrow, and the transient nature of life underscore the importance of maintaining inner peace and contentment. Understanding that happiness and misery are temporary helps in cultivating a balanced and detached approach to life.
Role of Different Stages of Life: The description of how different stages of life (Brahmachari, Grihastha, Vanaprastha, Bhikshu) should be conducted highlights the importance of fulfilling one’s duties appropriately in each stage to attain religious merit. This serves as a guide for living a life of purpose and virtue.
Overall, these dialogues reflect profound spiritual and ethical teachings about humility, the consequences of vanity, the role of true knowledge and asceticism, and the nature of karmic rebirth. They offer valuable insights into leading a righteous and meaningful life while striving for spiritual progress. In summary, the discussions between Yayati and Ashtaka, along with the other sages, provide a comprehensive guide to living a virtuous life, understanding the impermanence of worldly pleasures, and striving for spiritual enlightenment through humility, knowledge, and selfless action.
