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Discussions between Yayati, Ashtaka, Vasumat and Sivi

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.

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Yayati: A King Driven by Desire

Yayati, who had become old and weak, returned to his capital. He called his eldest son Yadu, who was very capable, and said, ‘My dear child, because of a curse from Sukracharya, I have become old, with wrinkles and white hair. But I haven’t enjoyed my youth fully yet. Please take my old age and weakness, and give me your youth. After a thousand years, I’ll return your youth and take back my old age.’

Yadu replied, ‘There are many problems with old age, like difficulty in eating and drinking. I refuse to assume your old age. Graying wrinkles, frailty, and helplessness: these are only some drawbacks. So, I’m reluctant to do it. Perhaps other sons would be more compliant. Please ask one of them instead’. Yayati then said, ‘You are my son, but you won’t give me your youth. Consequently, your offspring will not inherit the throne.

He then requested his other sons Turvasu, Drahyu and Anu, who all equally rejected his request. Finally, Yayati spoke to his youngest son, Puru, saying, ‘Puru, you are my youngest son, but you will be the greatest of all! Please take my old age and weakness, and give me your youth. I aim to savor life for a few years, then exchange your youth for my old age after a thousand years. Puru humbly replied, ‘I will do as you ask, father. I will take your old age and weakness. Take my youth and enjoy life as you wish. I will live with your old age as you command.’ Yayati then said, ‘Puru, I am pleased with you. Because of this, the people in your kingdom will have all their desires fulfilled.’ With that, the great ascetic Yayati transferred his old age to the body of the noble Puru, and took Puru’s youth for himself.’

King Yayati, son of Nahusha, was very pleased after receiving Puru’s youth. With his newfound youth, he indulged in his favourite activities fully, enjoying life according to the seasons and his desires. Despite his indulgences, Yayati always followed the principles of his religion. He honoured the gods through sacrifices, respected his ancestors with Sraddhas, helped the poor through charity, fulfilled the desires of the Brahmanas, provided hospitality to guests, protected the Vaisyas, and showed kindness to the Sudras. He also maintained law and order by punishing wrongdoers. Yayati, like a second Indra, ruled his kingdom virtuously and kept his people happy.

When the thousand years had passed, Yayati called his son Puru and said, ‘My son, with your youth, I have enjoyed life to the fullest, according to the seasons and my desires. However, indulging in desires only makes them grow stronger, like a fire fed with butter. No one would be satisfied, even if they owned everything on Earth. True happiness belongs to those who have given up their desires for worldly things—an arduous task for the wicked and sinful. Therefore, I will now give up these desires and spend the rest of my days in the forest, living peacefully with the innocent deer and focusing on spiritual matters. Puru, I am very pleased with you! May you be prosperous! Take back your youth and my kingdom, for you have done the greatest service to me.’

Then Yayati took back his old age, and his son Puru regained his youth. Yayati wanted to make Puru, his youngest son, the king. But the four classes of society, led by the Brahmanas, questioned the king, saying, ‘How can you pass over your elder sons Yadu, Turvasu, Drahyu and Anu, and make the youngest the king? Yayati replied, ‘the wise say that a son who disobeys his father is not truly a son. The best son is the one who obeys his parents, seeks their well-being, and is agreeable to them. Yadu, Turvasu, Drahyu, and Anu have all disregarded me. Only Puru has obeyed me and shown me great respect. Therefore, the youngest son shall be my heir. Even Sukra has declared that the son who obeys me will become king and rule the entire earth. I, therefore, request you all to install Puru on the throne.

The people then said, ‘It is true, O king, that the son who is accomplished and who seeks the good of his parents deserves prosperity, even if he is the youngest. Therefore, Puru, who has done well, deserves the crown. And since Sukra himself has commanded it, we have no objections. Yayati then installed his son Puru on the throne. After giving the kingdom to Puru, the king performed the ceremonies to prepare for life in the forest.

The descendants of Yadu became known as the Yadavas, those of Turvasu as the Yavanas, the sons of Drahyu as the Bhojas, and the descendants of Anu as the Mlechchhas. The descendants of Puru, known as Pauravas, will rule the kingdom.

The story of King Yayati offers several life lessons

The Insatiable Nature of desires: Yayati’s realization that indulging in desires only makes them grow stronger is a powerful reminder of the endless nature of human cravings. True contentment comes not from fulfilling desires but from controlling them.

Duty and Obedience: The story emphasizes the importance of duty and obedience to one’s parents. Puru’s willingness to take on his father’s old age, despite the difficulties, highlights the virtue of selflessness and respect for parental authority.

The Consequences of Disobedience: Yadu and his brothers’ refusal to help their father leads to their exclusion from the throne. The story teaches that disobedience and self-centeredness can have lasting negative consequences.

The Value of Sacrifice: Puru’s sacrifice of his youth for his father’s happiness is rewarded with the throne and the prosperity of his descendants. This emphasizes that sacrifice and selflessness can lead to greater rewards in the long run.

True Leadership and Worth: The story suggests that true leadership is earned through virtue and selflessness, not by birthright. Puru, the youngest son, becomes the king because of his willingness to serve his father, showing that character and actions determine one’s worthiness.

The Transitory Nature of Life: Yayati’s eventual renunciation of worldly pleasures after realizing their futility is a reminder that life is transient. Spiritual fulfilment and inner peace are more lasting and meaningful than temporary pleasures.

The Importance of Spirituality: Yayati’s decision to spend his remaining days in the forest, focusing on spiritual matters, underscores the value of seeking higher truths and spiritual growth, especially after the realization of life’s impermanence.

Karma and consequences: The story illustrates how one’s actions have consequences, as seen in the fate of Yayati’s sons and their descendants.

The power of curse and blessing: The story showcases the belief in the power of words, especially curses and blessings, to shape destinies.

The story encourages us to reflect on our priorities, the nature of our relationships, and the balance between personal desires and societal obligations. These lessons reflect important values in Hindu philosophy and ethics, particularly regarding duty, desire, and the pursuit of spiritual enlightenment.

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Yayati, Devayani and Sharmistha

Once, several maidens were bathing in a lake in the gardens of the Gandharva Chitrarath. A strong wind mixed up the garments the maidens had left on the bank. When the maidens emerged from the water, they found their clothes all jumbled up. In the confusion, Sarmishtha, the daughter of Asura King Vrishaparvan, took Guru Sukracharya’s daughter Devayani’s garments, unaware they weren’t hers. This mix-up led to a heated dispute between Devayani and Sarmishtha. In the process, Sharmishta insulted Devyani, telling her she is a Princess and Devyani is only the daughter of her father’s dependent. Angry and humiliated, Devayani pulled at her clothes, and in response, Sarmishtha threw her into a well and went home, believing Devayani was dead.

Soon after, King Yayati, the son of Nahusha, arrived at the spot while out hunting. Thirsty and tired, he saw the dry well and, looking inside, noticed a maiden of celestial beauty. Addressing her with soothing words, he asked, ‘Who are you and how did you fall into this well?’ Learning that she was a Brahmana’s daughter, King Yayati extended his hand and pulled her out of the well. He returned to his capital, having ensured her safety.
Devayani, distressed and grieving, told her maid to rush and inform her father of everything that has happened. I will not return to Vrishaparvan’s city. Following her instructions, the maid hurried to the mansion of the Asura Guru and conveyed the news to Sukra, who, concerned, immediately set out to find his daughter. Finding her in the woods, he embraced her and enquired about the incident. Devayani replied, ‘Sharmishtha insulted you, claiming you are merely a hired chanter of praises and a receiver of alms, while her father is the giver and the adored’. Sukra responded, ‘You are not the daughter of a hired adorer or one who accepts alms. You are the daughter of one who is adored by all, including Vrishaparvan, Indra, and King Yayati. With these reassuring words, Sukra tried to calm his daughter, who was distressed and angry.

Sukra became enraged. Approaching Vrishaparvan, he barked, ‘O king, because you killed the Brahmana Kacha and mistreated my daughter, I shall leave you and your relatives!’ I can no longer stay with you!

Vrishaparvan replied, ‘O son of Bhrigu, never have I doubted your virtue or truthfulness. Be kind to me! If you leave us, we shall then descend into the ocean depths. Vrishaparvan said, you are the absolute master of all the wealth of the Asura chiefs in this world—their elephants, cattle, and horses, and even myself!’ Sukra replied, ‘If it is true, then gratify Devayani. Vrishaparvan then approached Devayani and told her, ‘O Devayani, whatever you desire, I will give you, no matter how difficult it may be to grant.’ Devayani responded, ‘I desire Sarmishtha with a thousand maids to wait on me! She must also follow me wherever my father may give me away. Commanded by her father, Sarmishtha, accompanied by a thousand maidens, soon approached Devayani and said, ‘With my thousand maids, I am your waiting-maid! I will follow you wherever your father may give you away.’

Devayani, with Sarmishtha and a thousand maids, later visited those woods for leisure. Just then, King Yayati, again came there, tired and thirsty from hunting. The king saw Devayani and Sarmishtha, along with the other maidens. Yayati, seeing this, said ‘Why is this companion of yours, the daughter of the Asura chief, your waiting-maid?’ Devayani replied, ‘everything results from fate and asked the King about himself. The monarch replied, I am known as Yayati, a king’s son and a king myself. Then Devyani requested the King to marry her.

Yayati replied, I do not deserve you. You are the daughter of Sukra, far superior to me. Your father cannot give you even to a great king.’ Devayani responded, ‘My hand has never been touched by any man except you. Therefore, I accept you as my lord. Yayati said, I cannot wed you unless your father bestows you to me.’ Devayani quickly sent a maidservant to her father, who represented everything as it had happened. Sukra came and saw Yayati. Upon seeing him, Yayati worshipped and adored him, standing with joined palms in expectation of his commands. Sukra said, ‘my daughter has accepted you as her lord. I bestow her on you. Therefore, O son of Nahusha, accept her as your wife.’

Yayati said, ‘I ask for the boon that by doing so, the sin of begetting a half-breed might not touch me.’ Sukra assured him, ‘I shall absolve you from the sin. Maintain your wife virtuously and happiness be yours in her company. However, her maiden, Vrishaparvan’s daughter, Sarmishtha, should never be summoned to your bed.’ Yayati then married Devayani, and with Sarmishtha and two thousand maidens, returned to his capital.

Upon returning to his capital, Yayati entered his private chambers and established his bride, Devayani, there. Following Devayani’s guidance, the monarch assigned Vrishaparvan’s daughter, Sharmishtha, a mansion specially constructed near the artificial Ashoka woods in his gardens and ensured she had everything she needed, from food to garments. However, it was Devayani with whom the royal son of Nahusha spent many blissful years, enjoying each other’s company. When her time came, the beautiful Devayani conceived and bore a fine son.

Many years later, Sarmishtha reached puberty and saw that her season had arrived. Anxious, she thought to herself, ‘My season has come, but I haven’t chosen a husband yet. What should I do? How can I fulfil my wishes? Devayani has become a mother, while my youth is slipping away in vain. Should I also choose the man Devayani has chosen? This is my resolve: that monarch should give me a son. While Sarmishtha was deep in thought, the king wandered into the Ashoka woods and saw Sarmishtha standing there alone. Seeing the king, Sarmishtha approached him with joined palms and said, ‘O son of Nahusha, I am both beautiful and well-born. I solicit you; my season has arrived. Do not let it go in vain. Yayati replied, ‘I know well the honour of your birth. You are also beautiful, and I see no flaw in your features. However, Sukra commanded me, at the time of marriage to Devayani, never to summon you to my bed. Sarmishtha responded, ‘It is said, O king, that it is not sinful to lie on five occasions: in jest, in dealing with women, during marriage, when in danger of immediate death, and to save one’s wealth. Yayati said, ‘A king should always be a model of truthfulness for his people. A monarch who speaks untruths surely faces destruction. As for myself, I dare not speak an untruth even under the greatest threat.’ Sharmishtha replied, ‘O king, a friend’s husband can be regarded as one’s own. One’s friend’s marriage is the same as one’s own. My friend chose you as her husband, so you are my husband too.’ Yayati then said, ‘It is my vow to always grant what one asks of me. Tell me what I am to do.’ Sharmishtha replied, protect my virtue and let me become a mother of your child. I am indeed Devayani’s slave. You are her master and lord. Therefore, O king, you are my master and lord, too. I solicit you! Please, fulfil my wishes.’ Persuaded by Sarmishtha’s words, the monarch honoured her by protecting her virtue, and they spent some time together.

In due course, Sharmishtha conceived and gave birth to a son who shone with the splendour of a celestial child and had eyes like lotus petals. When Devayani heard of the birth of Sarmishtha’s child, she became jealous and harboured unpleasant thoughts about her. Approaching her, Devayani said, what sin have you committed by succumbing to lust?’ Sarmishtha replied, ‘A virtuous Rishi, well-versed in the Vedas, came to me. He granted my wishes based on considerations of virtue. I tell you truly, this child is his!’ Devayani answered, ‘If that is the case, it is all right’. Yayati also fathered two sons with Devayani, named Yadu and Turvasu. Sarmishtha, the daughter of Vrishaparvan, bore three sons with the royal sage, named Drahyu, Anu, and Puru.

One day, Devayani, accompanied by Yayati, went into a secluded part of the woods in the king’s extensive park. There, she saw three children of celestial beauty playing. Surprised, she asked, ‘Whose children are they resembling like the children of the celestials? In splendour and beauty, they seem like you. Without waiting for the king’s reply, Devayani asked the children themselves, oh children, what is your lineage? Who is your father? Pointing at the king, the children called Sharmishtha their mother. The children then approached the king to clasp his knees, but the king dared not caress them in Devayani’s presence. Overcome with grief, the boys left to find their mother. The king was abashed by their conduct, but Devayani, marking the children’s affection for the king, learned the truth and said to Sharmishtha, ‘How dare you harm me, being dependent on me? Sharmishtha said, ‘everything I told you about the Rishi is true. I acted rightly and in accordance with virtue, and therefore, I do not fear you. When you chose the king for your husband, I too chose him as mine. According to custom, a friend’s husband is one’s own husband’. Devayani, hearing these words, exclaimed to the king, ‘You have wronged me! I shall not stay here any longer.’ With tearful eyes, she quickly rose to go to her father. Alarmed, the king followed her, trying to appease her wrath. But Devayani, eyes red with anger, would not desist. Without speaking a word to the king, she reached her father, Sukra. Yayati also saluted and worshipped Sukra immediately after. Devayani said, ‘O father, vice has vanquished virtue. Sharmishtha, the daughter of Vrishaparvan, has wronged me again. The king Yayati has blessed her with three sons, whereas I, unlucky, have only two. This king has deviated from the path of righteousness.’

Sukra, hearing all this, said, ‘O King, since you have pursued vice despite knowing the precepts of religion, invincible decrepitude shall paralyze you!’ Yayati answered, the daughter of the Asura king solicited me to fulfil her season. I did it from a sense of virtue, not for other motives. Those knowledgeable in the Vedas label a man who rejects a woman during her season as an embryo slayer. I acted to avoid sin.’ Sukra replied, ‘You should have awaited my command. Having acted falsely in your duty, you are guilty of the sin of theft.’ Yayati, cursed by the angry Sukra, was then stripped of his youth and immediately overcome by decrepitude. Yayati said, ‘O son of Bhrigu, I have not yet satiated myself with youth or with Devayani.’ Be gracious and spare me from decrepitude,’ Sukra replied, ‘I never speak untruths. You are now attacked by old age. But if you wish, you can transfer this decrepitude to another.’

Yayati said, ‘O Brahmana, let my son who gives me his youth enjoy my kingdom, achieving both virtue and fame.’ Sukra replied, ‘O son of Nahusha, think of me and transfer your decrepitude to whomever you choose. The son who gives you his youth shall become your successor, enjoy a long life, wide fame, and many progenies.

From the story of Yayati, Devayani, and Sharmishtha, we can draw several important life lessons:

Respect and Kindness: The initial conflict between Devayani and Sharmishtha began with a simple mistake and escalated because of harsh words and insults. This teaches the importance of treating others with respect and kindness, even in difficult situations.

Humility is essential: Sharmishtha’s humility and willingness to serve Devayani ultimately led to her own happiness and fulfilment.

Forgiveness and Reconciliation: Despite the initial conflict, Devayani eventually accepts Sharmishtha’s service. This highlights the power of forgiveness and the importance of moving past conflicts to build harmonious relationships.

Honouring Commitments: Yayati’s adherence to Sukra’s command to not summon Sharmishtha to his bed, despite being tempted, demonstrates the importance of honouring one’s commitments and promises.

Consequences of Actions: Yayati’s eventual yielding to Sharmishtha and the subsequent curse from Sukra illustrate that actions have consequences, and one must be prepared to face them.

Value of Truthfulness: Yayati’s reluctance to lie and his desire to remain truthful, even under pressure, emphasize the significance of integrity and honesty in one’s actions and decisions.

Duty and Responsibility: Sukra’s expectation that Yayati should have awaited his command before acting shows the importance of duty and responsibility in maintaining order and respect within relationships and society.

Role of Fate and Free Will: The characters’ belief in fate and their actions based on personal choices reflect the interplay between destiny and free will. While fate plays a role in their lives, their choices significantly shape their outcomes.

Parental Guidance and influence: Sukra’s protective nature towards Devayani and his influence over her decisions underline the importance of parental guidance and the impact it has on a child’s life.

Balancing Desires and Virtue: Yayati’s desire to fulfil his duties to both Devayani and Sharmishtha while maintaining virtue shows the challenge of balancing personal desires with moral and ethical obligations.

Dealing with Jealousy and Envy: Devayani’s jealousy upon learning about Sharmishtha’s children highlights the destructive nature of envy and the need to address such feelings constructively.

Understanding and Compassion: Yayati’s attempt to comfort and understand Devayani after discovering her in the well shows the importance of empathy and compassion in relationships.

By reflecting on these lessons, we can gain insights into how to navigate complex relationships, make ethical decisions, and lead a life guided by principles of respect, honesty, and responsibility.

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