The Seduction of Shiva: Tales of Life and Love (11 page)

Once there was a war between the gods and the demons for the mastery of the universe. Desirous of victory, the gods appointed Brihaspati, the son of the sage Angiras, as their priest; and the demons did the same with Shukra, the son of Kavi. Both were brahmans and great rivals, but while Shukra could revive the demons killed by the gods, the wise Brihaspati was unable to bring the slain gods to life for, unlike his counterpart, he did not know Sanjivani, the science of revivification.

The worried gods approached Kacha, the elder son of Brihaspati. ‘Help us,’ they pleaded, ‘acquire quickly the science which that brilliant brahman has. He can be met in the company of
the demon king Vrishaparvan. No one but you can propitiate him and his daughter Devayani. You have the disposition and the graces, the restraint and the pleasing manners to do it. And, if Devayani is satisfied, you will definitely obtain that knowledge.’

Kacha agreed and, duly honoured by the gods, he proceeded swiftly to the capital of the demon king. Bowing there to Shukra, he said, ‘Sir, I am Kacha, the grandson of the sage Angiras and the lawful son of Brihaspati. Please accept me as a pupil. Permit me to live with you as a celibate under your care as my supreme preceptor.’

‘I accept your request,’ Shukra replied. ‘Be welcome, Kacha. I will honour you and, through you, your father Brihaspati.’ Kacha then took the oath of celibacy as directed by Shukra, accepted the duration specified for it, and began serving his teacher as well as Devayani, whom the young man entertained with singing, dancing and conversation.

Devayani was young and a virgin. Kacha
charmed her with flowers and fruit, and by running errands for her. She too interacted with this brahman whose behaviour was in accordance with his vow, even when they were alone, and she sang with him.

Much time passed thus. The demons knew about Kacha’s purpose. They hated Brihaspati and also wished to protect themselves. One day, when Kacha was alone in the forest grazing his teacher’s cows, they killed him and chopped his body into pieces which were left for the jackals.

The cows returned home without their herdsman. Devayani noticed this and at once informed Shukra. ‘Lord,’ she said, ‘the sun is setting. You have already stoked the sacred fire. The cows are back, but without their keeper. Father, Kacha is not there! Obviously he has been captured or killed. I tell you the truth, father: without him I cannot live.’

‘Well, I can revive the dead,’ Shukra observed and, applying his knowledge of Sanjivani, he invoked Kacha who duly appeared and told his
teacher how some demons had killed him. On a subsequent occasion he again went to the forest to bring some flowers that Devayani wanted and was picking them when the demons saw him as before. They killed him once again, burnt and powdered his body, and mixed that powder into wine which they then gave Shukra to drink.

Once more Devayani spoke to her father, ‘I had sent Kacha to bring me flowers, but he has not come back. He is certainly dead or slain, father, and without him I truly cannot live.’

‘Kacha is dead, daughter. Even though that son of Brihaspati was revived with my science, he has again been killed. What can we do? Don’t grieve for him, Devayani. Don’t weep. It does not befit someone like you who is esteemed by everyone. I can hardly keep reviving this brahman who will simply be killed again.’

‘How can I not grieve and weep for Kacha? The son of one meritorious sage and the grandson of another, he is himself a celibate with merit as his only wealth, always positive
and good at his work. I like him, father. He is dear to me. I will stop eating and follow his path.’

Shukra got angry. ‘It is clear that these demons are against me,’ he cried. ‘They kill my pupil and also want to degrade me.’ With his science he then called to Kacha who responded softly from within Shukra’s belly. ‘Son,’ Shukra asked him, ‘how are you there? Tell me all.’

‘By your grace my memory is intact, sir, and I remember all that happened. Though my merits did not decay, it was a terrible time. The demons killed, burnt and powdered me and then I was given to you in wine.’

‘What would you like that I do, my dear?’ Shukra asked his daughter. ‘It is either my life or Kacha’s. He can only be torn out of my belly. You will have him, Devayani, but I will be gone.’

‘Kacha perishing and your dying, both griefs will burn me like twin fires. Without him I have no joy, without you I cannot live.’

Shukra then spoke to Kacha. ‘Son of Brihaspati,’ he said, ‘you are at a summit of
attainments! Devayani loves you, and you love her too. Now take this science Sanjivani, if of course you are not the king of the gods in disguise! Take it and live again after coming out of my belly. Take it from your guru with care. Be my son and come out, tearing through my entrails and then revive your father.’

Thus did Kacha obtain the sacred science from his preceptor. Tearing through his belly, he came out like the full moon through the white peaks of the Himalayas. Reviving his lifeless guru, he thanked and praised him at length while Shukra talked about the evils of drink. In due course Kacha sought his permission to return home.

Devayani addressed Kacha as his departure neared. ‘Grandson of the sage Angiras,’ she said, ‘you shine with your conduct and family, your learning, restraint and other merits. Your father and grandfather are as honourable for me as my own famous father. Bear this in mind as I speak, also my behaviour while you kept your vow. Your
studies are now complete, but you should not leave me. I love you. Take my hand in marriage.’

‘Speak not thus, Devayani. I honour and respect you no less than the lord your father who loves you more than life. I will always esteem you as the daughter of my guru, the glorious Shukra.’

‘You may be like a son to your guru, Kacha, but you are not the son of my father. I too honour and respect you. But don’t forget my love for you, and my sympathy, attachment and great devotion when you were killed repeatedly by the demons. You cannot just abandon an innocent girl who loves you. You know what is right.’

‘Be gracious, blessed one. You mean more to me than my guru, yet you direct me towards the impermissible. I too have been where you once were, beautiful girl: in your father’s belly. By rights you are my sister. So do not speak thus. Live happily. I have no anger and will go only with your permission. Bless my path. Think of me some time in the right way. And always look after my guru with care.’

‘When the demons killed you, Kacha, I looked after you as I would a husband. I seek but virtue and pleasure with you now, and do so in a right and proper way. If you reject me your learning will come to naught.’

‘It is not because of any fault in you that I cannot accept you,’ Kacha said in reply as he departed. ‘It is only because you are my guru’s daughter. He knows it. You can curse me as you like, but I do not deserve it. Your curse moreover is due not to rightness but to desire, and so you too will not get what you want. No brahman will marry you. As for my learning, if it does not bear fruit I will teach it to others whom it will benefit.’

The gods were delighted at Kacha’s return.

Later their king Indra went with many women to a forest where they played about in the water. Indra took the form of a wind and
mixed up all the garments the ladies had taken off, at which they emerged from the water and grabbed whatever clothes they could find.

One of the women there was Sharmishtha, the daughter of the demon king Vrishaparvan. Unknowingly, she took the clothes of Devayani, leading to a quarrel between the two. ‘You demon girl,’ Devayani exclaimed, ‘you are just a student but you have no manners. How can you take my clothes? This will do you no good at all.’

The demon princess was enraged. ‘I am the daughter of someone who is praised and extolled,’ she retorted. ‘I give, I do not take. You are the child of one who praises, begs and receives. My father is entreated by yours, humbly and frequently. Besides, I have weapons and you don’t. So how dare you display anger, beggar girl, and chatter about taking things back from me?’

Devayani, who wanted to recover her clothes, was amazed. Sharmishtha pushed her into a well and went home. So angry was she that she did not even consider if the other girl was dead.

It so happened that after some time King Yayati, the son of King Nahusha, passed by that well. He had been out on a hunt and was tired and thirsty. Looking into the well, he saw a figure which shone like a flame of fire. ‘Who are you?’ the good king asked reassuringly. ‘You are young and good-looking, with bejewelled rings on your ears. But you also seem anxious and in deep thought. Why are you sighing, and how did you fall into this well covered with creepers and scrub? Whose daughter are you? Tell me all, lovely girl.’

‘I am the daughter of Shukra,’ replied Devayani, ‘who revives with his science the demons slain by the gods. You of course don’t know me, king. This, with red fingernails, is my right hand. Hold it and help me out. I believe you are of good family, and I see you are a calm, courageous and dignified person. You need to rescue me from this well.’

Yayati realized that the girl with lovely hips was the child of a famous brahman. He took hold
of her right hand and pulled her out of the well. Saying goodbye, he then went away. Devayani on her part felt abused and aggrieved. Her servant maid had meanwhile appeared. ‘Ghurnika,’ she told her, ‘go quickly to my father and tell him all. I will now not set foot in Vrishaparvan’s capital.’

Ghurnika went straightaway to the demon palace where she met Shukra. ‘Wise one,’ she told him, trembling and almost out of her senses, ‘the honourable Devayani has been injured in the forest by Sharmishtha, the daughter of Vrishaparvan.’

Shukra was shocked at this news and rushed to the forest, looking for his daughter. Taking her in his arms, he said sadly, ‘People’s pains and pleasures are all due to one’s own previous deeds. I wonder if this is an atonement of some wrong you did.’

‘Atonement or not,’ Devayani retorted, ‘just listen to me. Listen to what I was told by Vrishaparvan’s daughter. She said I am the demons’ singing girl. Is that true? Her words
were sharp and cruel, her eyes bloodshot with anger. “You are the daughter of one who praises, begs and receives,” she said, “and I of one who is praised and gives in charity.” That is what she said to me, her face flushed with arrogance. Father, if I am indeed the daughter of one who praises and receives, then I must please Sharmishtha. That is what I told my maid.’

‘Of course you are not the daughter of someone who praises and receives, Devayani. You are the child of one who is praised by all. Vrishaparvan knows this, and so does Indra and even King Yayati. My strength is the lord, the unthinkable and incomparable Brahma.
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But you must also know that one who is not provoked by the harsh words of others conquers everything. One who controls anger as he would a horse is esteemed, not one who is led by its reins. To free oneself from anger is the real victory.’

‘I may be a young girl, father, but I know what goes and what does not. I also know the strength and the weakness of anger and of excess.
But one who yearns to be a pupil cannot forgive conduct unfit for pupils in another. I do not like to be with such people. Dear father, the terrible words of Vrishaparvan’s daughter are like a fire consuming my heart.’

Shukra then went to the demon ruler. ‘The fruit of evil deeds may not appear immediately, O king,’ he said to Vrishaparvan, ‘but they are certainly manifested like the results of bad food in the stomach. Kacha, the grandson of Angiras, was a sinless, learned brahman, serving me and living in my house. You had him killed unworthily and the same has been attempted on my daughter. Why have you ignored what your daughter did? It is only now that I understand demons to be liars. Know that I will leave you, for I cannot stay in your kingdom.’

‘Sir, be gracious,’ Vrishaparvan entreated. ‘You never speak evil or falsehood. I know the truth and goodness in you. If you leave me, I will have no course but to jump into the sea.’

‘By all means, jump into the sea or wherever,’
Shukra replied, ‘but I cannot bear ill treatment of my daughter who is my life. Please Devayani, and I will look after your welfare as Brihaspati does of Indra.’

Shukra then took Devayani to the demon king. ‘Tell me what you want, Devayani of the pure smile,’ asked Vrishaparvan, ‘I will give it to you no matter how difficult.’

‘I want Sharmishtha as my slave,’ said Devayani, ‘to follow me wherever my father may send me.’

The demon king asked a matron to fetch Sharmishtha to do what Devayani desired. The matron informed the princess who went as directed to Shukra’s daughter. ‘I am your slave and servant,’ she told Devayani, ‘I will definitely follow you wherever you go.’

‘I am the daughter of one who praises, begs and receives alms. You are that of one who receives praise. How will you be my slave?’

‘One has to comfort one’s family as well as those who are suffering,’ said Sharmishtha. ‘I will
follow you to wherever your father bequeaths you.’ There the matter ended.

One day, Devayani went to the very same forest where the previous trouble had occurred. With her went Sharmishtha and other servants. They were wandering about the woods, playing, drinking the nectar of spring flowers and eating fruit when King Yayati again passed by, tired and thirsty after a hunt. He saw these well-dressed women drinking and the beautiful Devayani sitting in their midst with a smile. Sharmishtha was rubbing her feet,