Story 17
A Discussion on Slavery in Ancient India – The Story of Devayani & Sarmishta[i].
Background of the story
Vysampayana was narrating the story of Kacha & Devayani in the court of the king Janamejaya. Incidentally he said that no rishi would marry Devayani. Janamejaya wanted to listen the later part of Devayani story.
Devayani & Sarmishta – A rivalry
Devayani was the daughter of Sukrācārya, the family guru of daityas (also called Asuras or Demons). At that time, the king of Asuras was Vrushaparva and he had a daughter by name Sarmishta. Devayani and Sarmishta were friends and on one day they went out to a forest accompanied by a huge number of servant maids and care takers. After roaming for a while they entered into a pond of water and were swimming with joy. It so happened that a gush wind from the bushes galvanized the entire area where the ladies had dropped their robes, and all the robes got mixed up.
Sarmishta came out of the pond and in a state of hurry wore the robes of Devayani. Devayani got wild and started cursing Sarmishta for her act of negligence. Sarmishta did not like the arrogance of Devayani as she was in no way inferior to her. Sarmishta, being the daughter of the king, did not take the insults lightly. ‘You are the daughter of one who stands arms-fold before my father and how dare you curse me?’, she yelled and she pushed Devayani into an unused dry well; and thinking that she must have dead, she proceeded with her entourage towards the city.
It was almost becoming night and one king by name Yayāthi was roaming in the forest searching for water. He heard the cries of Devayani and approached the unused well and found Devayani crying from the bottom of the well. Devayani revealed her identity as the daughter of Sukrācārya, and upon her request, he pulled her out from the well. Devayani was unable to bear the insult and wanted to take revenge against Sarmishta. She sent a word through a maid to her father that she would not enter the city of Vrushaparva anymore.
Sukrācārya hurriedly came to the spot to see the plight of his daughter. He heard everything. A true Brahmin (gunas or qualities define a Brahmin and not mere birth) cannot afford to get excited by the temporary difficulties. He tried to console his daughter,
आत्मदोषैर्नियच्छन्ति सर्वे दुःख सुखे जनाः I
मन्ये दुश्चरितं त तेsस्ति यस्येयं निष्कृतिः कृता II (Adi Parva 78.30)[ii]
(‘My Dear daughter! Listen. In this world every one of us gets happiness or unhappiness by virtue of our karma (deeds). One has to endure the happenings with equanimity and that is the only way to get rid of past mistakes’)
But Devayani was not relenting. ‘She has blamed that you stand before the king arms-fold. Is it true? If it is true, I will go to her and beg pardon from her’. Sukrācārya said, ‘It is not certainly true. By the blessings of Bramha I have lot of power and wealth and all Asuras seek my help for all matters. You need not take to your head what Sarmishta had told to you out of ignorance. Please come and let us go to the city’. Still Devayani did not agree.
There is no way to please his daughter. Sukrācārya went to Vrushaparva and narrated all the events and told that he would leave all the Asuras and go away to some other place. The Asuras had been safe due to the blessings of Sukrācārya all these days and Vrushaparva was quite worried. He rushed towards Devayani and sought her pardon. He was prepared to do whatever was the order of Devayani. Devayani wanted that Sarmishta should become her dāsī (loosely translated as slave). In the interest of all Asuras, Sarmishta also agreed for the condition, and she became the dāsī of Devayani.
Devayani weds Yayāthi
Years rolled by and one day both Sarmishta and Devayani set out for forest. They happened to meet Yayāthi. ‘A few years back, you took my right hand (पाणिग्रहण – pāṇigrahaṇa) and restored me from the well. So, by the destiny of the Almighty you alone can be my husband. Please take me as your wife’, Devayani requested.
“But you are the daughter of a Brahmin (Sukrācārya) and I am a Kshatriya. How is it possible?’ queried Yayāthi.
‘Yes, Maharaj, for long the both Varnas- Bramhins and Khatriyas are getting united. So, you can marry me’ (संसृष्टं ब्रह्मणा क्षत्रं क्षत्रेण ब्रह्म संहितम् – Adi Parva 81.19)[iii] pleaded Devayani.
But Yayāthi was hesitant to marry a Brahmin lady for the fear that he would attract the sin of varna sankara (the sin of the alliance of two different varnas).
एकदेहोद्भवा वर्णा: चत्वारोsपि वरांगने I
पृथग् धर्मा: पृथक् शौचा: तेषाम् तु ब्राह्मणो वरः II[iv] – Adi Parva 81.20
(Oh, Devayani! These four varnas- Brahmins, Kshatriyas, Vysyas and Shudras emerged out of a same person. But each has its own dharmas and behaviours. Out of these four varnas, the Brahmin is superior.)
‘The anger of a Brahmin destroys the whole world. I cannot marry you without the consent of your father’. Devayani immediately called her father and said, ‘Oh father! This is Yayāthi, the son of king Nahusha. I love him and I cannot live without him’. But Yayāthi was not willing to violate dharma, thereby indulge in varna Sankara.
Sukrācārya consented for the marriage and assured Yayāthi that he would exonerate him out of the sin and blessed the marriage. Before marriage he put a condition to Yayāthi that he should not develop any affair with Sarmishta (now a dāsī to Devayani). Yayāthi married Devayani and got two children – Yadu and Turvasu from her.
Sarmishta attained puberty after a period of thousand years (गते वर्ष सहस्रे तु शर्मिष्टा वार्षपर्वणी – gate varṣa sahasre tu śarmiṣṭā vārṣaparvaṇī – Adi Parva 82.5)[v]. She was a dāsī to Devayani and how could she find her husband? One day she approached Yayāthi when he was alone and requested him to marry her. Yayāthi reminded the condition put forth by Sukrācārya that he cannot marry Sarmishta.
Sarmishta said, ‘Oh king! In times of marriage, in the context of ladies, and for saving one’s own life it is okay to tell untruth; and it is dharma’.
She also said, ‘Oh, king! You have complete authority over your wife Devayani and all her belongings are your belongings. I am her dāsī and I belong to you; and it is dharma to take my hand also. Moreover, as a king you have announced that you would bestow whatever that is sought by your subjects. As a subject, I seek your company and beg you to bestow a son to me’.
Yayāthi was pleased by the dharmic argument of Sarmishta and honoured her request. Sarmishta convinced Devayani that she became pregnant by the blessings of a rishi. In due course of time, she gave birth to three children – Druhyu, Anu, and Pūru.
Sukrācārya curses Yayāthi
One day Devayani observed the three children of Sarmishta playing with Yayāthi. She came to know from the children that Yayāthi was their father. Tears rolled down from her eyes and she rushed to her father.
Yayāthi said, ‘Oh respectable Rishi! Sarmishta approached me for पुत्रदानं (putradānaṃ) and as a king I had the duty to honour her request. Furthermore, If I refuse ऋतुदानं (ṛtudānaṃ), I attract the sin of committing भ्रूण हत्य (bhrūṇa hatya)[vi]. But Sukrācārya was not convinced. ‘You are under my control, and you should have taken my advice before marrying Sarmishta’.
Yayāthi tried to convince again and again but he could not morally defend his case as he violated the promise given to Sukrācārya. Sukrācārya cursed him that he would become premature old. Instantly Yayāthi became old, but he had the craving for sensual pleasures and desires, and he wanted to enjoy youth for some more years. He begged to show some lenience and upon his request Sukrācārya remitted the sentence and he allowed Yayāthi to exchange his old age with the youth of any of his sons.
Yayāthi had two sons- Yadu and Thurvasu from Devayani; and three sons- Druhyu, Anu and Puru from Sarmishta. No son except Puru was willing to sacrifice the youth for the sake of the father. Yayāthi cursed all his disobeying sons. He was pleased with Puru who sacrificed his youth for the sake of his father. Yayāthi enjoyed the pleasures of worldly life for thousand years. His desires did not still come down. Yet he got back his old age and gave the youth back to Puru.
He famously said,
न जातु कामः कामानुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते ॥ (Adi Parva 85.12)[vii]
(‘As long as you are enjoying sensual pleasures, they keep on increasing. Just as the flakes of fire flame up on consuming each firewood, the desires keep growing on enjoying them again and again’)
यत् पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः
एकस्यापि न पर्याप्तं तस्मात्तृष्णाम् परित्यजेत् (Adi Parva 85.13)[viii]
(‘Whatever the wealth- gold, grains, and girls that are there in this world are not sufficient for a single person. They don’t satiate his desires. So, one should abandon or drop out the desires from the mind’)
He gave the kingdom to Puru and went for forests for penance. Puru became the progenitor of Puru clan (later on the famous Kuru clan of Kauravas); Yadu for Yadavas (Sri Krishna was born in this clan); Thurvasa became the progenitor for Yavanas (Alexander is said to belong to this clan) and Anu was the progenitor of Mlechhas (said to be the current tribes of Assam).
Points to ponder
- The story discusses the issue of dāsī (slavery). We had also seen the issue of slavery when Vinata became a dāsī to Kadru in Maha Bharata (See my earlier post – Story 9). Was it prevalent in ancient India? How rigorous it was? How was slavery different from that of other countries? Let us discuss the issue very briefly.
We see in the said episode Vinata carrying Kadruva on her back; and Garutmanta attending to errand works of the serpents. This is the only reference to show the ill treatment meted out to slaves. We come to know that slavery was there in ancient societies across the world, and it was again hereditary. But the so-called slavery in India was upon consent and for a cause. It was not by violence and force. Sarmishta became dāsī to Devayani lest the Guru Sukrācārya desert the asuras (demons). So, she agreed to become dāsi for a larger cause, the cause of saving Asuras from enemies. Dharmaraja bet his brothers and wife and became a dāsa (slave) to Duryodhana in the first game of dice because it was on his own volition he agreed to the terms and conditions of the game, and he never wanted to go away from his words. Vinata lost the bet with Kadruva and she agreed to become a dāsī.
When we compare the slavery in Africa or in America or in Ancient Greece, we find that it was based on force and often at the tip of the gun point. The Europeans forcefully enclaved Africans and transported to America for menial works. Again, there was no evidence of any slave getting relief from slavery. Serious and inquisitive readers may see the book ‘The History of Torture throughout the Ages’ by George Ryley Scott, Luxor Press, London) for immediate references as to how the system of slavery was ruthless, violent and forceful in western societies.
- ‘नजातुकामः कामानुपभोगेन शाम्यति ।‘- It is a famous and oft-quoted statement from Mahabharata. Desires cannot be extinguished by fulfilling the desires. They keep growing just as the fire flares up by adding the fuel. One has to abandon the desires to achieve the perfection in life. In Gita Sri Krishna emphasises-
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 2. 55||
(Sthitapragna is one who has abandoned all desires arising out of the mind, and who finds happiness from within).
- The characters of Devayani and Sarmishta depict the most empowered ladies who could choose their destinies in the face of adversities. Both are learned and argued their point of opinion. They were courting and choosing their husbands on attaining puberty. Meeting the man of her choice for marriage was not a taboo. Ancient Indian woman was highly empowered to meet and ask for पुत्रदानं (putradānaṃ) from the man of her choice. They were commanding respect from their spouses and other family members.
- आपद्धर्म – āpaddharma : We come across a passage from the mouth of Sarmishta – ‘In times of marriage, in the context of ladies, and for saving one’s own life it is okay to tell untruth; and it is dharma’. In Mahabharata we come across the concept of आपद्धर्म – āpaddharma to tide over difficult situations. The term ‘āpad’ means danger or difficulty. When life is at stake or for performing a marriage or in difficult situations, it is okay to deviate from the dharma. This does not mean that one can be licentious and act at will. आपद्धर्म – āpaddharma has to be judiciously exercised and should be justified.
- वर्णाश्रमधर्म – varṇāśramadharma: A king in Mahabharata times was supposed to protect varṇāśramadharma, ie, he was supposed to prevent the intermingling of Varnas and protect āś Yayāthi being a Kshatriya, therefore, refused to marry Devayani as she happened to be a Brahmin. He knew very well that all Varnas emerged out of a single source and Varnas are the division in the society based of duties and temperaments of the people. He did not want to attract the sin of Varna Sankara. But Sukrācārya exonerated his son by applying the principle of āpaddharma to save the life of his daughter. From this story, we can deduce that society in those times was liberal and Varna Sankara was not frowned at.
Questions
- What is equation of Guru (spiritual Master) with the king (Temporal Master) in Hindu system of Political Thought?
- What factors drive a person to pick up cudgels with a fellow human being? Do you feel that ego and jealousy are triggers for the breaking up of human relations?
- Can we satisfy the senses by indulging in sensual pleasures? What is responsible for the unhappiness of a human being?
- Do you feel that the society was flexible in the matters of marriage in ancient India?
- The tribes in India are broadly from common progenitor. Can this awareness help in reducing tensions among tribes and States of modern India?
References
[i] This story is taken from Adi Parva of Maha Bharata written by sage Vyasa.
[ii] ātmadoṣairniyacchanti sarve duḥkha sukhe janāḥ I
manye duścaritaṃ ta tessti yasyeyaṃ niṣkṛtiḥ kṛtā II
[iii] saṃsṛṣṭaṃ brahmaṇā kṣatraṃ kṣatreṇa brahma saṃhitam
[iv] ekadehodbhavā varṇā: catvārospi varāṃgane I
pṛthag dharmā: pṛthak śaucā: teṣām tu brāhmaṇo varaḥ II
[v] Attaining puberty after thousand years is unthinkable in our present age. In our texts it is mentioned that the life span is one lakh years in Satya Yug, ten thousand years in Treta Yug, thousand years in Dwapar Yug and hundred years in Kali Yug. The current story must have happened much before Dwapar Yug or in the early phases of Dwapar Yug.
[vi] भ्रूण हत्य (bhrūṇa hatya) – It was the belief that one attains highest amount of sin if one kills a Brahmin.
[vii]na jātu kāmaḥ kāmānupabhogena śāmyati ।
haviṣā kṛṣṇavartmaiva bhūya evābhivardhate ॥
[viii] yat pṛthivyāṃ vrīhiyavaṃ hiraṇyaṃ paśavaḥ striyaḥ I
ekasyāpi na paryāptaṃ tasmāttṛṣṇām parityajet II
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