Becoming God

by Trilok Nath Pandey

  Eventually, Shiv’s compassion won Dasas’ confidence, and they mustered courage to approach Shiv to recount their plight. They asserted that they were the natives of the place and the fair-complexioned people were the intruders, who had captured their lands and cattle after defeating them in a bloody battle. The defeated ones fled south across the river, while the feeble ones among them were left behind only to be treated as slaves. The victors called themselves Arya, the noble, and the defeated Anarya, the ignoble. Among the Anarya, those who had fled were dreaded and despised with the name of Dasyu, the robber, while the left-over feeble-ones were called Dasa, the slave. Their life among Aryas was worse than that of an animal. Shiv was deeply anguished over the plight of the sons of soil.

  The people of the main village, the so-called Aryas, who had fled to the forest, soon returned under the helm of Maharshi Dadhichi. Dadhichi was surprised to see that it was none other than his bosom friend Shiv. The Arya villagers were astonished that Maharshi Dadhichi and the strange visitor embraced each other with great felicity and friendship. Dadhichi explained that the visitor was neither some Dasyu chief nor the fierce god Rudra, the roarer, who they had been appeasing singing hymns and performing yagyas. He was Shiv, the benevolent one.

  Leaving his retinue, including Nandi and Parvati, behind at Karnavati village, Shiv moved to the hermitage of Maharshi Dadhichi.

  8.4

  At Dadhichi’s Ashram, the two friends – Dadhichi and Shiv – were so engrossed in talks, day and night, as if two lovers had met after a long separation. There were queries, questions, jokes and wisecracks on varied subjects, including personal, social, political, spiritual, religious and scriptural ones. To begin with, Dadhichi was extremely curious to know as to why Shiv had quit his pious and peaceful abode and roaming around in the plains full of the sly and the skanky, looking for a settlement among them. Dadhichi’s query reopened old wounds of Shiv, who described the circumstances, groaning with old memories. He, however, resumed his composure soon, wisecracking, “And, how did you manage to remain free so far from the yoke of domesticity, Dadhichi? What I knew during our Vishwayatan days was that your father Maharshi Atharvan lived somewhere on the bank of the Saraswati in Saptasindhu Pradesh.”

  Dadhichi replied in a voice heavy with sadness: “When Aryas started moving towards east across the Saraswati River, quitting their original abode along the Sarswati, my clan was also among them. The thirty-three koti (clans) of rishis, who had fled from Saptasindhu Pradesh, coalesced into one unit called rishikul, the family of rishis, and settled in Naimisharanya, the forest of the eye blink, across the river Gomati. That place is away from here hardly two-week travel on foot.

  At rishikul, the rishis continued to envision new hymns and interpret the old ones. Some of them took up the work of compiling them. The initial verses, which had been envisioned in Saptasindhu Pradesh, were compiled under the title of Rig Veda. Three other Vedas, namely, Sama Veda, Yajur Veda and Atharva Veda, rolled out subsequently. My father, Atharvan, the chief seer of the Atharva Veda, was made the first Kulpati, the head of the family.

  There was a strong section of rishis who would visualise and interpret the Vedas as a means to appease gods by performing yagyas. They were too ritualistic and prided in being priests privileged to work as linkmen between gods and men. They propounded annotations titled the Brahman on the Vedas, eulogising yagyas and prescribing various rules and procedures for performing them. Taking too much fancy in their creation of annotations they even assumed the same title for themselves, claiming that they were the sole adulator of the supreme god, Brahma. I could not acquiesce to their line of thought and exclusiveness.

  “Then, what did cause you to arrive in this area, and live a life of an ascetic?” Shiv asked with a glint of mischievous humour in his eyes.

  Recollecting old thoughts, Dadhichi intoned in a sad and sombre voice, “Shiv, you know my nature; even during my school days I had never liked pretentious and pompous ways. As a big admirer of personal virtues, I believed that they could be earned only through knowledge, which could further lead to realisation of the Absolute Truth or the Brahm as they fancifully call it. They doubted and disputed my Madhuvidya and some even picked up quarrels, pressuring me to fall to their line.

  Wary that his talk might sound grandiloquent to Shiv, Dadhichi hurriedly tried to sum up his narration: “I could have put up with those people had there not been an attempt to thrust a marriage upon me with a dowdy daughter of a Brahman at the instance of my father. Actually my father, apprehensive of my perceived waywardness, tried to moor me to marriage. Then, I had no way out, except to flee, right from the venue of the wedding.”

  The last sentence was said so innocuously and humorously that it triggered peals of laughter in Shiv. Then, caught contagiously, Dadhichi also fell in the laughter, and the two friends laughed for quite long and quite boisterously. When their laughter subsided, Shiv asked quipping, “So, what are you doing nowadays?”

  Dadhichi replied, picking up his earlier line of narration, “As it was quite natural for the son of the main seer of the Atharva Veda, I also tried to compose some hymns, though a bit disinterestedly. But, those hymns were profusely appreciated and lapped up eagerly by the compilers of the Atharva Veda. I doubted that the compilers were under pressure from my father to promote the son. It was all repelling to me as I ever aspired to delineate my own path – the path of knowledge. Away from them, I am well on the path of realisation through knowledge. I am not alone on this path; there are many who hold talks with the people on the subjects like Jiv, Atma, Brahma, and so on. They call this path Upanishad, the huddling together, and hold that this path is contrary to Brahman’s.”

  Intervening in Dadhichi’s narrative, Shiv desired to know what he had done that far on the path of Upanishad. Pat came the reply from Dadhichi that he was authoring a small but poignant Upanishad, naming it Ishopanishad, replacing Brahmans’ Brahm with his version of God, Ish. When Shiv desired to listen to something from his Upanishad, Dadhichi recited quite devoutly the fifteenth verse, which he had composed a few days ago only:

  A golden shroud veils the face of Truth.

  Tear it off, O Sustainer, to make me see the real Truth.

  Shiv was thrilled over the import of the verse. He lauded the excellent use of metaphor. The two friends discussed the Truth and the banality of the glittering veil. They both recited the verse in unison umpteen times, imbibing the reality and piety inherent in the verse.

  Subsequently, when their talk veered towards the current situation in the region, which the Aryas called Aryavart, the land of Aryas, Dadhichi deplored the conflicts between the self-righteous Aryas and sly Dasyus. He was bitter about the attacks of Dasyus on Aryas and the plight of the Dasas. He exhorted Shiv to do something to bring about amity between the two warring races, and prevent the plight of the Dasyus. He also urged Shiv to give a new leadership to Aryas who were wallowing in meaningless rituals and slush prayers.

  8.5

  At Karnavati, Shiv’s retinue was restive as they were not keeping well with the villagers who were wary of them, abhorring their culture and manners. Bhero had picked up quarrels with the villagers at times, while Gannu was desperate to move ahead, fretting over the unnecessary delay. In desperation, Gannu approached Shiv and impressed upon him the inordinate delay and the need to reach the next destination before rainy season set in. It made Shiv to accompany the team on journey ahead along the Ganga. But after about a week’s travel, Shiv drifted towards the north, proclaiming that he wanted to see the people and places of the area.

  The villages in the region were few and far between, interspersed by vast areas of forests. Shiv went to the people with a message of compassion, emphasizing the importance of resolution of issues between Aryas and Anaryas and peaceful coexistence. The powerful Aryas were convinced a lot, but they were still not willing to assimilate Dasas in their society, which was fast getting structured on the basis of occupations of the people. Nevertheless,
under influence from Shiv they acquiesced into admitting them to their community, but at the bottom of the social structure.

  Shiv achieved some success in securing assurance from the Aryas for the welfare of the Dasas, but he was still struggling to convince them to end enmity with the Dasyus and appreciate their virtues and culture. The Aryas were resentful that Dasyus stole their cattle and women, and indulged in many other crimes. The Dasyus had deep grudge against the Aryas for their defeat and displacement. The spatial distance and mutual distrust had blocked the way to their interaction – a sine qua non for rapprochement.

  With sustained efforts, despite stiff opposition from the Aryas, Shiv had managed some occasions when Dasyus from south had approached him with great hopes. Some black sheep among them, who had entered Aryavart under the confidence-building measures of Shiv, caused setbacks to Shiv’s enterprise.

  An offence by a Dasyu king rankled Shiv for quite long. He could not forget how the firebrand Daysu king, Mahasur had approached him with remarkable humility, and how elaborately he had recounted sufferings of his people at the hands of the Aryas. He had grown a devotee of Shiv and had earned his confidence and blessings. His true nature, however, came to light when Parvati spurned his amorous advances, and he, in revenge, tried to kidnap her with the help of his band of predators hiding with a boat at the riverfront,. Fortunately, it was Bhero who noticed him dragging Parvati towards the riverfront. Shiv still remembered that dreadful duel between vicious Mahasur and hollering Bhero. Bhero had killed Mahasur in torrential attacks with his bare fists.

  The whole episode filled Shiv with rancour and remorse. He wistfully felt Bhero should not have killed Mahasur, though his conduct was severely condemnable, but did not deserve to be punished with the extermination of life. Shiv spoke his mind to Bhero, advising him against excesses. Bhero was confused, unable to appreciate Shiv’s viewpoint. Shiv decided to initiate Bhero in the art of Marmaaghat. He taught him the unique martial art, with a condition that he should abide by the principle that the least force be used and that too, with compassion, while quelling a wrongdoer.

  One day, Shiv came to know that some people, perhaps Dasas, used to slaughter cows for beef. This caused Shiv so much pain that he started crying, reminiscing his Dhenu, who was verily a mother for him as he was brought up as a child on her milk.

  Shiv’s crying like a child attracted villagers, including Dasas, in huge assembly. They pacified Shiv, promising that they would never kill a cow. Later, interacting with the people, Shiv made an impassionate appeal to them to protect cows and their progeny, contending that they were humble native animals, useful in many ways. He declared that it was a sin to kill a gentle animal like cow for meat, as it gave sweet milk, besides its male progeny were useful in ploughing fields and carrying loads.

  When a concern from a certain quarter was raised about a traditional ritual of animal sacrifice, Shiv shouted that violence in any form was condemnable, though he soon lowered his voice in honour of the mass appeal for continuance of ritualistic sacrifice of animal. The matter was settled on the sacrifice of horses. Cleverly playing a trick that such sacrifices would be quite few as the horses were few in number as they were imported from foreign lands, and also being useful for riding and chariot-pulling. He also knew that horses could not be killed for meat as it was said to be not tasty to eat. Emphasising that it could be more valiant and valuable to sacrifice a powerful animal like horse than killing a meek and humble cow, Shiv was successful in convincing the people against cow slaughter.

  The spectacular success in winning over the confidence of the people pushed Shiv to the centre stage of the society. He emerged a spiritual leader, the most lovable among all people, relegating other gods to the background and some to oblivion. The people found in him a living god and one that was very close to them. The people, who feared the wrath of the ferocious god Rudra, found a saviour in Shiv. Many of them mustered courage to dethrone Rudra and anoint Shiv in his place. Many others were there who tried to brazen it out by raising a more plausible point that god Rudra, in penance for causing fear to people, has incarnated in his most benevolent form of Shiv.

  8.6

  It was the month of Phalgun, the spring season, when one day a robust person with long hairs on his body like a bear, along with an equally robust youth but unlike the former as his body looked smooth and hairless, approached Shiv near the bank of the river Gomati. With a remarkable civility, he introduced himself as Lomharshan Goswami alias Lomash and the accompanying youth as his son Sutshri Goswami alias Sut Goswami. Before Shiv could make out what Lomash was telling, Lomash embarked hastily on intimation that they were messengers from Shaunak, the Kulpati of rishikul of Naimisharanya, and delivered an invitation from the Kulpati to Shiv to visit the rishikul.

  Befuddled, Shiv gestured loquacious Lomash to remain relaxed, and asked whether Atharvan or Shaunak was the Kulpati of the rishikul. With tears in his eyes, Lomash lamented that Atharvan had passed away recently and Shaunak was his successor.

  Shiv grieved the demise of the great rishi. He felt disconcerted that Dadhichi was not aware of the demise of his father. A bit resentfully he asked Lomash why the great rishi’s son Dadhichi was not informed about the death. Lomash lamented that an extensive search was launched, but Dadhichi could not be traced as he might have hidden himself in some unknown place. This twist of destiny caused deep anguish to Shiv.

  At the border of Naimisharanya, Shiv and his retinue were welcomed by rishis led by Shaunak. Shaunak immediately prostrated on the ground touching the feet of Shiv and uttering ardently, “Lord, Lord!” Shiv swiftly raised him to his embrace, reproving: “Shaunak, the great rishi! I’m not Lord; I’m Shiv.” While Shaunak took Shiv to a corner and confided to him secretly what Mother Goddess had revealed to him in dream, the gathering, particularly those from rishikul, stood away stupefied and wondering why a great and adorable rishi like Shaunak, who is the chief of an illustrious rishikul, had shown such a high respect to a wanderer. Though they had heard about Shiv’s great strides towards undisputed acceptability as a living god, they could not digest the bowing of the Kulpati in such a servile manner. Nonetheless, on a hint from Shaunak, they all rushed to welcome the visitors by putting garlands of red oleander flowers around their necks and dabs of sandal paste on their foreheads. Many of the rishis touched Shiv’s feet in great reverence.

  Shiv was pleased to see that the rishikul hermitage was a very clean and planned settlement. The houses, set along two circular lanes, were built with wooden frames and walls of reed stuffed with straw and mud. Bamboo ribs supported the thatched roof. In front of each house, there was a flat, square mud altar for the Vedic sacrifice. Kulpati’s house, along with a small guest house and a huge community hall, was located at the centre of the settlement. The huge single roof of the community hall was made of reed and straw and was supported by huge wooden pillars and bamboo poles. The community hall was used for various purposes like holding debates and discourses, organizing feasts and festivals, and hearing cases and disputes. The Goswamis, who were assigned mainly with minding cows, were caretaker of the hall and were responsible for its upkeep.

  Rishikul was especially readied for reception of Shiv. Special gates, made of bamboo and decorated with flowers and leaves, were erected. The guests’ huts and the community hall were decorated with festoons of flowers and leaves. The walls of the hut, where Shiv was to stay, were covered artistically with flowers.

  The womenfolk comprising rishi-patnis and rishikumaris, wives and daughters of rishis, assembled to welcome Shiv and Parvati at the community hall. While putting dabs of sandal paste on Shiv’s forehead some rishikumaris, and some rishi-patnis also, were so excited that they skulked quite close to him, desiring intimacy. They had never seen such a brawny brute of a man. Brazenly braving Parvati’s presence, some of them desired dalliance with Shiv. One of the spinsters even propositioned Shiv, when she found him alone in privacy of a dark night. He, however, spurned their advances po
litely.

  Nandi, who was lodged by Goswamis in the cow pen, encountered the similar situation from excited cows. Unlike Shiv, Nandi enjoyed making love aplenty with the wishful cows.

  Shaunak briefed Shiv on the works accomplished at the rishikul. He informed Shiv as to how the Rig Veda - comprising about a thousand hymns envisioned and sung by pastoral people, in Saptasindhu Pradesh, later known as rishis (seers) - were compiled, grouping them into ten mandals (circles). He confided to Shiv that the first and the last (tenth) Suktas (chapters), namely, Agni Suktam and Purusha Sukta, were composed by the rishis at the rishikul only, and added to the great book making it complete with ten chapters. Reciting some verses from the Agni Suktam, Shaunak highlighted the significance of fire as a great discovery of the rishis and how it proved to be a miracle for the development of the people. He clarified that the rishis were actually the worshippers of Fire by performing yagyas to please Agni and appease other gods by sending to them consignments of offerings through Agni.

  Shaunak informed Shiv that the verses were rearranged for chanting as the Sama Veda (Knowledge of Songs) and, with additional prose passages for yagyas as the Yajur Veda (Knowledge of Sacrifice). The fourth one, the Atharva Veda (Knowledge of the Fire Priest) - devoted primarily to practical, worldly matters - was composed by the great rishi Atharvan at the rishikul only, borrowing some verses from the Purusha Sukta. Shiv noticed that, while referring to Atharvan, Shaunk was showing remarkable reverence to him. Further, elaborating on the content of the Purusha Sukta, Shaunak underscored the intellectual advancement of the rishis, progressing from gross Agni to abstractness of the Cosmic Person, Purush.

  Shiv was later invited to participate and preside over various debates held in the assembly of rishis. Some disputations focused on Karmakand versus Gyankand between the supporters of the Brahman and Upanishad streams of interpreting the Vedas. The supporters of Brahmans were those who mainly focused on the worship of Fire, while those who propounded the Upanishads were the intellectually advanced ones who relied heavily on Purush, the Cosmic Person, contending that He presides over the activities of the world.