By The dedication test done by the teacher Rishi Ayoda Dhaumya on his disciple Upamanyu. Upamanyu passes the test in flying colours and provides the reader with the Rig Vedic verses praising Ashwini Devas.
SRIMAD MAHABHARATA – AADI PARVA – PAUSHYA (UPA) PARVA – PART 3(C) – THE TRIAL OF UPAMANYU
“The name of another of Ayoda-Dhaumya’s disciples was Upamanyu. Dhaumya appointed him saying, ‘Go, my child, Upamanyu, look after cows.’ According to his Upaadhyaaya’s orders, he went to move cows. Having watched them all day, he returned in the evening to his Upaadhyaaya’s (Rishi Ayoda-Dhaumya’s) house and standing before him he (Upamanyu) saluted him respectfully. His Upaadhyaaya seeing him in good condition of body asked him, ‘Upamanyu, my child, upon what do you support yourself? You are exceedingly plump (fat).’
“He (Upamanyu) answered, ‘Sir, I support myself by begging (Bhiksha in Sanskrit).’ His Upaadhyaaya (Ayoda-Dhaumya) said, ‘What is obtained in alms (Bhiksha in Sanskrit) should not be used by you without offering it to me (i.e. without offering it to your teacher).’ Thus told Upamanyu went away. Having obtained alms (Bhiksha in Sanskrit), he offered the same to his Upaadhyaaya. His Upaadhyaaya took from him everything that was offered. Thus treated, Upamanyu went to attend the cattle. Having watched them (cows) all day, he (Upamanyu) returned in the evening to his Upaadhyaaya’s house. He stood before his Upaadhyaaya and saluted him with respect.
“His Upaadhyaaya recognising that he (Upamanyu) still continued to be of good condition of body said to him, ‘Upamanyu, my child, I take from you the whole of what you obtain in alms (Bhiksha in Sanskrit), without leaving anything for you. How then do you, at present, manage to support yourself?’ Upamanyu said to his Upaadhyaaya (Rishi Ayoda-Dhaumya), ‘Sir, having giving you all that I obtain in alms (Bhiksha in Sanskrit), I go to beg for a second time for supporting myself.’ His Upaadhyaaya then replied, ‘This is not the way in which you should obey the Guru. By this you are diminishing the support of others that live by begging (Bhiksha in Sanskrit). Truly having supported yourself like this, you have proved yourself greedy.’
“Having signified his acceptance to all that his Upaadhyaaya said, Upamanyu went away to attend the cattle. Having watched them (cows) all day, he returned to his Upaadhyaaya’s house. He stood before his Upaadhyaaya and saluted him respectfully. His Upaadhyaaya observing that he was still fat, said again to him, ‘Upamanyu, my child, I take from you all you obtain in alms (Bhiksha in Sanskrit) and you do not go for begging a second time, and yet you are in healthy condition. How do you support yourself?’ Thus questioned, Upamanyu answered, ‘Sir, I now live upon the milk of these cows.’ Immediately, his Upaadhyaaya told him, ‘It is not lawful for you to take the milk without having first obtained my approval.’
“Upamanyu having accepted to the justice of these observations, went away to attend the cows. When he returned to his Upaadhyaaya’s home, he stood before him and saluted him as usual. His Upaadhyaaya seeing that he was still fat, said, ‘Upamanyu, my child, you eat no longer of alms (Bhiksha in Sanskrit), nor do you go for begging a second time, not even drink of the milk; yet you are fat. By what means do you manage to live now?’ Upamanyu replied, ‘Sir, I now sip the froth that these calves throw out, while sucking their mother’s teats.’ The Upaadhyaaya said, ‘These generous calves, I suppose, out of affection for you, throw out large quantities of froth. Would you stand in the way of their full meals by acting as you have done? Know that it is unlawful for you to drink the froth.’
“Upamanyu, having signified his assent to this, went as before to attend the cows. Restrained by his Guru, he did not feed on alms (Bhiksha in Sanskrit), nor has he anything else to eat; he does not drink the milk, nor he tastes of the froth!
“One day, Upamanyu oppressed by hunger, when in a forest, ate of the leaves of the Arka (Botanical name is Calotropis gigantea). His eyes being affected by the pungent, bitter, crude, and saline properties of the leaves which he had eaten, he became blind. As he was crawling about, he fell into a pit. Upon his not returning that day, when the Sun was sinking down behind the summit of the western mountains, the Upaadhyaaya (Rishi Ayoda-Dhaumya) observed to his disciples that Upamanyu was not yet come. They told him that he had gone out with the cattle.
“The Upaadhyaaya then said, ‘Upamanyu being controlled by me from the use of everything, is, of course and therefore, does not come home until it be late. Let us then go in search of him.’ Having said this, he went with his disciples into the forest and began to shout, saying, ‘Ho Upamanyu, where are you?’ Upamanyu hearing his Upaadhyaaya’s voice answered in a loud tone, ‘Here I am at the bottom of a well.’ His Upaadhyaaya asked him how he happened to be there. Upamanyu replied, ‘Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.’ His Upaadhyaaya immediately told him, ‘Glorify the twin Ashwins (Ashwini Devas), the joint physicians of Devas, and they will restore you your (eye)sight.’ Upamanyu, thus directed by his Upaadhyaaya began to glorify the twin Ashwins (Ashwini Devas), in the following words of the Rig Veda:
“You (Ashwini Devas) have existed before the creation! O first-born beings, you are displayed in this wonderful universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for you are Infinite! You are the direction of Nature itself and intelligent Soul that pervades that direction! You are birds of beautiful feathers sitting on the (physical) body that is like to a tree! You are without the three common attributes of every soul! You are incomparable! Through your spirit in every created thing, you pervade the Universe!
“You are golden Eagles! You are the essence into which all things disappear! You are free from error and know no deterioration! You are of beautiful beaks (of birds) that would not strike for a wrong cause and are victorious in every encounter! You certainly prevail over time! Having created the Sun, you weave the wonderful cloth of the year by means of the white thread of the day and the black thread of the night! With the cloth so woven, you have established two directions of action concerning respectively to Devas and Pitris.
“The bird of Life captured by Time which represents the strength of the Infinite soul, you set free for delivering her to great happiness! They that are in deep ignorance, as long as they are under trickery of their senses, assume that you, who are independent of the characters of matter, to be gifted with (physical) form! Three hundred and sixty (360) cows represented by three hundred and sixty (360) days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. O Ashwini Devas, you are the creators of that calf!
“The year is nothing but the central part of a wheel to which is attached seven hundred and twenty (720) spokes representing as many days and nights (360 days and nights). The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions (Maayaa in Sanskrit) and knows no deterioration. It affects all creatures whether to this or of the other worlds. O Ashwins (Ashwini Devas), this wheel of time is set in motion by you!
“The wheel of Time as represented by the year has a central part represented by the six seasons (Vasanta Ritu or Spring; Grishma Ritu or Summer; Varsha Ritu or Monsoon; Sharad Ritu or Autumn; Hemanta Ritu or Pre-winter; Shishira Ritu or Winter). The number of spokes attached to that centre is twelve as represented by the twelve signs of the Zodiac. This wheel of Time displays the fruits of the acts of all things. The presiding deities of Time abide in that wheel. O Ashwini Devas, I am subject as to its distressful influence, liberate me from that wheel of Time. O Ashwini Devas, you are this universe of five elements! You are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! Though you are the Supreme Brahma, yet you move over the Earth in (physical) forms enjoying the delights that the senses afford (to feel).
“In the beginning, you created the ten (directional) points of the universe! Then you have placed the Sun and the Sky above! The Rishis, according to the directions of the same Sun, perform their yagnas, and Devas and men, according to what has been appointed for them, perform their yagnas also enjoying the fruits of those acts!
“Mixing the three colours, you have produced all the objects of sight! It is from these objects that the Universe has sprung on which Devas and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
“O Ashwini Devas, I adore you! I also adore the Sky which is your handiwork! You are the establishers of the fruits of all acts (Karma in Sanskrit) from which even Devas are not free! You are yourselves free from the fruits of your acts!
“You are the parents of all! As males and females it is you that swallow the food which subsequently develops into the life creating fluid and blood! The new-born children sucks the teat of its mother. Indeed it is you that take the shape of the infant! O Ashwini Devas, grant me my sight to protect my life!”
“The twin Ashwini Devas, thus invoked, appeared and said, ‘We are satisfied. Here is a cake for you. Take and eat it.’
“Upamanyu thus addressed (by Ashwini Devas) replied, ‘O Ashwini Devas, your words have never proved untrue. But without first offering this cake to my Guru I dare not take it.’
“Immediately, the Ashwini Devas told him, ‘Formerly, your Guru had invoked us. Immediately, we gave him a cake like this; and he took it without offering it to his Guru. You do that which your Guru did.’
“Thus addressed, Upamanyu again said to them, ‘O Ashwini Devas, I beg your forgiveness. Without offering it to my Upaadhyaaya I dare not apply this cake.’
“The Ashwini Devas then said, ‘O, we are pleased with this devotion of yours to your Guru. You Upaadhyaaya’s teeth are of black iron. Yours shall be of gold. You shall be restored to sight and shall have good fortune.’
“Thus spoken to by the Ashwini Devas he (Upamanyu) recovered his sight, and having gone to his Upaadhyaaya’s presence he saluted him and told him all. His Upaadhyaaya (Rishi Ayoda-Dhaumya) was well-pleased with him and said to him, ‘You shall obtain prosperity as Ashwini Devas have said. All the Vedas shall shine in you and all the Dharma-shaastraas.’ And this was the trial of Upamanyu.
THE RIGVEDIC VERSES PRAISING ASHWINI DEVAS AS UTTERED BY UPAMANYU IS GIVEN BELOW:
प्र पूर्वगौ पूर्वजौ चित्रभानू; गिरा वा शंसामि तपनावनन्तौ |
दिव्यौ सुपर्णौ विरजौ विमाना; वधिक्षियन्तौ भुवनानि विश्वा ||
हिरण्मयौ शकुनी सांपरायौ; नासत्यदस्त्रौ सुनसौ वैजयन्तौ |
शुक्रं वयन्तौ तरसा सुवेमा; वभि व्ययन्तावसितं विवस्वत् ||
ग्रस्तां सुपर्णस्य बलेन वर्तिका; ममुञ्चतामश्विनौ सौभगाय |
तावत्सुवृत्तावनमन्त मायया; सत्तमा गा अरुणा उदावहन् ||
षष्टिश्च गावस्त्रिशताश्च धेनव; एकं वत्सं सुवते तं दुहन्ति |
नानागोष्ठा विहिता एकदोहना; स्तावश्विनौ दुहतो घर्ममुक्थ्यम् ||
एकां नाभिं सप्तशता अराः श्रिताः; प्रधिष्वन्या विशतिरर्पिता अराः |
अनेमि चक्रं परिवर्ततेअजरं; मायाश्विनौ समनक्ति चर्षणी ||
एकं चक्रं वर्तते द्वादशारं प्रधि; षण्णाभिमेकाक्षममृतस्य धारणम् |
यस्मिन्देवा अधि विश्वे विषक्ता; स्तावश्विनौ मुञ्चतो मा विषीदतम् ||
अश्विनाविन्द्रममृतं वृत्तभूयौ; तिरोधत्तामश्विनौ दासपत्नी |
भित्वा गिरिमश्विनौ गामुदाचरन्तौ; तद् वृष्टमह्ना प्रथिता वलस्य ||
युवां दिशो जनयथो दशाग्रे; समानं मूर्ध्नि रथया वियन्ति |
तासां यातमृषयो अनुप्रयान्ति; देवा मनुष्याः क्षितिमाचरन्ति ||
युवां वर्णान्विकुरुथो विश्वरूपां; स्तेअधिक्षियन्ति भुवनानि विश्वा |
ते भानवो अप्यनुसृताश्चरन्ति; देवा मनुष्याः क्षितिमाचरन्ति ||
तौ नासत्यावश्विनावामहे वां; स्त्रजं च यां बिभृथः पुष्करस्य |
तौ नासत्यावमृतावृतावृधा; वृते देवास्तत्प्रपदेन सूते ||
मुखेन गर्भं लभतां युवानौ; गतासुरेतत्प्रपदेन सूते |
सद्यो जातो मातरमत्ति गर्भ; स्तावश्विनौ मुञ्चथो जीवसे गाः ||
