Once, during a drive to the northeast of Toronto, we stumbled upon a picturesque scene – a farm with around 50 to 60 cows peacefully grazing. Intrigued, we decided to pull over to the side of the road. With a bit of curiosity and a sense of playfulness, we called out, “Ambaa sss…” To our amazement, something quite unexpected occurred: every cow in the herd turned its gaze towards us, locking eyes as if drawn by an unseen connection. Mesmerized, we sat there in contemplation, sharing an unspoken moment with these gentle creatures. As we maintained our gaze, the cattle returned our curious stares, holding our attention in an almost meditative exchange. It was an extended period of connection, bridging the gap between humans and animals in a way that felt profound. This experience reminded me of a tale from the Ramayana, one I had shared with my children – the story of King Dileepa and the sacred cows, Kamadhenu and Nandini. With newfound clarity, the essence of the narrative resonated deeply.
In the tale, Dileepa (दिलीप), a prince of the Suryavamsha, and his newlywed bride Sudakshina (सुदक्षिणा) (ancestors of Shri Rama), embarked on a journey to get the blessings of Rishi Vasishta in his ashrama. Within the ashrama resided Kamadhenu, the revered celestial cow. Kamadhenu, was eager to bestow blessings upon the prince and his bride, Sudakshina, anticipated their arrival. However, the couple did not stop to acknowledge Kamadhenu. The consequences of this slighting were profound, resulting in Dileepa and Sudakshina struggling with infertility.
The wisdom of Brahmarshi Vaisishta intervened, guiding the distraught couple towards a solution. Nandini, Kamadhenu’s daughter, held the key to their hopes of parenthood. Dileepa and Sudakshina served Nandini with utmost devotion for 21 days, protecting her and attending to her every need. Through this service, Dileepa and Sudakshina found themselves blessed with the gift of children. It is known that the illustrious King Raghu was born to them. Raghu and his wife, Indumati, had a son, King Aja. In time, Dasharatha and Shri Rama were born in this noble lineage. This story illustrates the connection between our actions and the consequences.
Reflecting on the emotional depth shared between us and the cows by the roadside, I was struck by the realization of animals’ capacity for feelings and connections. The cows’ response underscored their sensitivity, prompting introspection into how we treat and interact with all living beings. If these gentle creatures can react so visibly to mistreatment, what about humans ?
In our communities, the unfortunate trend of passive aggressive behaviour towards others has started taking root, its prevalence blurring the lines between cleverness and cruelty. The wisdom of our sages and acharyas offers a guiding light, emphasizing the importance of instilling virtuous values from a young age. These teachings, though seemingly small and subtle, hold immense transformative power. These are to help ourselves and our children get better, not in any way a recipe for naivety. Amid the multitude of lessons they offer, a simple question emerges: Can we not introduce at least ten of these principles to our children? In embracing this question, we embark on a quest to cultivate empathy, compassion, and mindfulness (vipashyana), fostering a world where understanding and harmony thrive. What if we start the journey through a tale from purana?
Are you familiar with the captivating tale of Daksha Yajna? This story is frequently staged in a traditional Indian theatre called Yakshagana (a traditional dance-drama). One such theatrical spectacle sparked a thought-provoking discussion about the underlying moral of the story. Let’s delve into the profound lessons from this narrative, lessons that hold relevance for many young minds. The details of this saga are meticulously chronicled in the thirtieth chapter of the Vayu Purana and within the Sati Khanda of the Rudra Samhita found in the Shiva Purana, as well as in various other Puranas. Now, let’s embark on our journey through the story itself.
Daksha, an illustrious son of Brahma, makes his way to the sacred Yaga known as Jnanasatra, which is being conducted in the auspicious Prayag region. A noteworthy detail is that Parashiva himself presides over this grand event. While Daksha is accorded a warm welcome by the Devas led by Indra, Parashiva remains silent. It’s important to note that Sati, also referred to as Dakshayani, Parashiva’s wife, is the cherished daughter of Daksha.
Troubled by a perceived slight from his son-in-law, Daksha takes a drastic step. He undertakes a profound sacrifice, directing it towards Shiva. However, Daksha deliberately neglects to include Shiva and Sati in his subsequent rituals. Upon learning of this omission from a brahmana preparing to go to the yaaga, Sati seeks Shiva’s permission and ventures to the ceremonial site without him, accompanied by the loyal Ganas of Shiva.
The narrative takes a dramatic turn as Daksha ignores and humiliates Sati in front of the assembled guests. Fuelled by indignation, Dakshayani, unable to bear the weight of shame, makes a fateful choice. She casts herself into the yajna kunda, the very fire pit of the sacrifice. This act of ‘agnipravesham’, ultimate sacrifice, unfolds against a backdrop of conflicting emotions. Meanwhile, Shiva responds to the unfolding tragedy by unleashing Veerabhadra. With unyielding resolve, Veerabhadra confronts Daksha and severs his head, culminating in Daksha’s demise. This event serves as a profound reckoning, a moment of cosmic justice where even the great sage Bhrigu Maharshi meets his retribution.
Intriguingly, the deities’ unwavering devotion moves Parashiva, inspiring an act of divine grace. He resurrects Daksha, restoring him to life by placing the head of a goat upon his shoulders. This symbolic act encapsulates the complexity woven into this narrative. What then are the lessons from this story?
The Sacred Ten
Daksha, the father-in-law who bestowed his daughter to Shiva, raises an intriguing question. Did Shiva err by neglecting Daksha in the Jnanasatra? In our cultural context, the father-in-law is well regarded. Was Shiva’s action, then, inappropriate? In my view, this is a misstep. The original Shiv Purana recounts a scenario where Sage Bhrigu and the gods chastise Shiva for not being respectful of his father-in-law. Let’s hypothesize that circumstances prevented Shiva from speaking due to a higher role, similar to that of a president of an event. In this scenario, Daksha’s resentment would seem unwarranted. We should guide our children to exhibit positive behaviour even in the face of insults, and refrain from yielding to anger. The ensuing predicaments could have been averted had Daksha avoided anger. Anger tends to sow chaos and nothing more. This forms the first lesson: to remain free from anger. It is said in the geeta: anger blunts our reason (krodhat bhavati sammoha – Bhagavad Gita 2.63): 1. Akrodha (अक्रॊधः): freedom from anger.
Anger can signal or even lead to illness. It clouds one’s judgment, obscuring the ability to perceive reality. Therefore, it’s crucial to educate children about always trying to see things as they truly are; not to lose that ability in a fit of anger. This concept is akin to what we now refer to as critical thinking. Delving into the inherent nature of things constitutes true wisdom, as recognized by the sages. Our children should be encouraged to grasp this insight. It is said in the Vishnu Purana, ‘sa vidya ya vimuktaye’ (one that frees us is Vidya). Second lesson is understanding reality as it is. This represents true knowledge: 2. Vidya (विद्या): awareness of reality.
To grasp its essence, children’s bodies and minds must be pure and unblemished. Thus, cleanliness holds utmost importance. Daily bathing, clean clothes, hygienic hands, exclusive use of the right hand, not touching food or containers with the left hand and proper eating habits all contribute. Our responsibility is to instill the importance of these practices in children. The third lesson is cleanliness: 3. Shaucha (शौचं): cleanliness.
Daksha succumbs to the lure of revenge, replicating the very wrong he condemns. Here, two vital qualities are apparent for learning and teaching. Mistakes often arise from our reactions, so, children should learn to refrain from misusing their words and actions even at the perceived wrongdoings – emphasizing that knowledge and self-discipline should be nurtured to keep our senses and behaviour in check. This signifies the fourth lesson: self-control over actions and speech: 4. Indriyanigraha (इंद्रियनिग्रहः): Restraint of senses. Sri Rama, known as poorvabaashi (पूर्वभाषी), exemplified initiating conversations with others first. This practice of being the first to communicate is admirable. In all our actions, we must fulfill our responsibilities. How can we hope to set ourselves free if we repeat the same mistakes as others? Thus, the fifth lesson is to resist wrongdoing, even when others engage in it: 5. Dhama (दमः): self-restraint. Shama (शमा) the inner tranquility of mind and learning to achieve it is very essential to ensure a lot of other things fall in place, such as controlling anger (akrodha), seeing things as they are (vidya) and control of senses (dhama).
Wasn’t Daksha’s daughter excluded from the festivities? Teaching children not to indulge in behaviour that hurts and upsets our relationship with others around us and valuing relationships can be a challenge. Love should guide actions, leading to harmony. However, Daksha disturbs his daughter’s peace without demonstrating love. Yet, conveying this to children is difficult in this very competitive world. We must stress on not stealing from others – not only physical possessions but also their peace and happiness. This forms the sixth lesson: refraining from theft: 6. Asteya (अस्तॆय): Not stealing from others.
Lying is widely regarded as unethical. However, our duty is to instill in children the commitment to honesty. The lies we tell ourselves are as destructive as those we tell others. Daksha’s falsehood to himself about feeling humiliated underscores this. Modern psychology research supports the ancient wisdom that lying undermines personal strength and growth. Truth is defined in ancient Indian traditions variously but very clearly as one that results in the well-being of the most as a consequence. (यत्भूतहितमत्यंतं तत्सत्यमिति धारण – yat bhuta hitamatyantam tat satyam iti dharana): well-being here refers to all living and nonliving things. This is a very broad call to us and our children to care for the welfare of not just people, but also the animals and the environment. For truth to be of any use, it must accompany action (karma) as well, not just speech. The ancient adage “Satyam Vada Dharmam Chara” resonates – a clear, straightforward message: refrain from falsehood and unfair behaviour. The seventh lesson is to practice truthfulness: 7. Satya (सत्यं): truth as speech and action that results in wellbeing of the most.
Failing to acknowledge his daughter upon her arrival is an unpardonable offence. Respecting others is an unwavering principle. Children should be taught to uphold this value. Likewise, when insulted, it is important to maintain composure. Had Sati not acted bravely, she need not have sacrificed her life. Her impatience and anger led to a tragic outcome. Life is replete with victories and losses, yet we must convey to children that it’s their life to navigate with courage. This constitutes the eighth lesson: courage: 8. Dhruti (धृतिः): steadfastness.
Shivaratri celebrates Shiva and Sati, symbolized by Parvati. This occasion commemorates their wedding anniversary. Shiva, representative of auspiciousness; this carries significant symbolism. Narrating the stories from purana of deities like Shiva Purana and Shivratri Mahime to children instills noble qualities in them; teaches lessons. Daksha’s actions, which led to Sati’s death, were in many ways unforgivable. Yet, didn’t Shiva resurrect Daksha with the head of a goat and restore him to life? Such feats are possible only for the divine. Parashiva imparts a message: forgiveness is indispensable. This embodies the ninth lesson: 9. Kshama (क्षमा): forgiveness.
The tenth lesson is implicit within the preceding nine. Our actions shape our minds. Practising the above nine virtues through righteous deeds enhances our intellect and purifies our minds. Acharya Chanakya aptly terms this “Buddhih Karmanusarini” (our intellect is a function of our own actions). Children should be taught to think before acting, to ensure their actions follow these 10 virtues. That is the last and most important tenth lesson: exercising intellect at all times: 10. Dhee (धी): reasoning and application of all principles before acting.
धृतिः क्षमा दमोऽस्तेयं शौचं इन्द्रियनिग्रहः।
धीर्विद्या सत्यं अक्रोधो दशकं धर्मलक्षणम् ।।
Dhritih Kshama Damosteyam Shouchamindriyanigraha |
Dhirvidya Satyamakrodho Dasakam Dharma Lakshanam || –Manusmriti, 6-92
- Steadfastness (धृतिः)
- Forgiveness (क्षमा)
- Self-restraint (दमः)
- Not Stealing (अस्तॆय)
- Cleanliness (शौचं)
- Control of senses (इंद्रियनिग्रहः)
- Reasoning/wisdom (धी)
- Awareness of reality (विद्या)
- Truth in speech, action and thought for the well-being of the most (सत्यं)
- Freedom from anger (अक्रॊधः)
These ten attributes are known as dharma lakshana (traits), applied here to the tale of Daksha Yajna from the Puranas to provide some meaning and context to them. The important meaning of Lakshana is that all of them must be applied without exception. Then only the action is dharmic. Even if one is missing, that is avalakshana: the act does not adhere to dharma. That is why acharyas have called it Dharma Lakshana. These words of wisdom bestowed upon us by sages enhance our lives. Upholding these values empowers our children, not only to live a good life but also brings forth the leader in them. While children assimilate and adapt these lessons based on their capacity to retain, let us endeavour to do our utmost. These are the ten invaluable lessons we must impart to our children and encourage practising them diligently. As we contemplate these ten, it is not hard to realize they encompass so much more and have the power to shape our lives into something imitable.
(Note: This article is translated from the Kannada article ‘Makkalige Kalisabekada Hattu’ on ten lakshanas of dharma, by the same author.)
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