Sugandhi Alias Andal Devanayaki

by T. D. Ramakrishnan

22

  Devanayaki was transformed that night. It was an experience too divine to be described in words. At the moment when every pore of her body was in a state of ecstasy, the divine glow of knowledge enveloped her. The pure notes of the tantric mantras entered her soul. The fragrance of the divine parijat flower enveloped her. Someone held a glass filled with sweet nectar to her lips. She sipped it slowly. All the sorrows of the material world ended for her and, though she had yet to journey a long distance to attain the ultimate truth, she was free from thoughts of jealousy, revenge, selfhood, greed, fame and violence. Love for the universe filled her like a mesmerizing intoxication. She felt a new power enter her body and mind. That is how she found the strength of mind to carry her guru’s body as he lay dead in her lap, and set him down on the death rock.

  But the city of dreams was shocked by the death of Nissanka Vajran. Many suspected Devanayaki of killing him. People began to fear her. And Mahinda feared her the most. He was the only one who had seen her enveloped by the divine glow, grow as big as the sky, and sacrifice Nissanka Vajran’s soul in the fire that emanated from her navel. Though the monk had pleaded for his life, she did not stop until she had taken his powers completely. Mahinda was aghast when he recalled that he had found pleasure in her arms. When she came to his room, Mahinda had already left. A naked Devanayaki, oblivious to everything, started meditating after lighting a lamp in front of the Padmasambhava mandala. Not even glancing at the food and drink her maids had kept for her, she meditated. Her mind contained only the srichakra. She came out of her trance on the seventh day, when the sun reached its zenith above Sinha Saila. The guru’s disembodied voice guided her:

  ‘A tantric’s object of worship and place of worship is his or her body. The body is a holy temple with nine doors. The mind is the pure sanctum sanctorum. All doors lead to it. As you have practised the karma mudra from the srichakra, you can invoke any deity in your mind. It is best that you make Guru Padmasambhava your chosen deity. His superhuman powers will lead you to nirvana. Fire and water will be under your control. You can take any form and even travel through air. But remember this – without a proper guru, all this will be impossible. You cannot be prayed to unless you pray, you cannot experience pleasure without giving it. Without Siva, power is powerless. So find a suitable guru, or find a disciple and become a guru. It is my fortune that you became my disciple. That is the secret of my nirvana.’

  Devanayaki had come out of her trance and was drinking milk when her chief maid, Neeli, came in looking upset.

  ‘Kantha Madevi, I am scared. The whole city is talking ill about you.’

  ‘That is all right. Isn’t Mahinda happy?’

  ‘He has also turned against us. Everyone says that the guru was killed for money. A meeting is being held in the central hall.’

  She understood the gravity of the situation. They were fools who did not recognize the importance of nirvana.

  A voice inside her murmured that she did not need to hide anything now. After being blessed by Padmasambhava, she did not need to fear anyone.

  She walked towards the central hall.

  By then, everyone in the city of dreams had turned against Devanayaki. Even the courtesans were voicing their displeasure in public. The chief courtesan, Sivalekha, accused Devanayaki of causing Nissanka Vajran’s death by going against the rules outlined in the Swapnajalika. Sivalekha wanted to know why the city of dreams needed meditation and tantric practices. The majority felt that it was wrong to have statues of the Buddha in a place that sold pleasure, and they felt that it was a mistake to have invited a tantric guru to a gamblers’ paradise. Many of the guests told Mahinda that they came to the city of dreams to enjoy themselves, not renounce the world. Sena and Anula used the opportunity to covertly spread rumours against Devanayaki. They exaggerated the truth and fabricated lies to spread all around the city.

  When he could no longer ignore the accusations, Mahinda called a meeting. All the people in the city assembled and started speaking against Devanayaki. Sivalekha stood up first.

  ‘Lord, all of us are here to sell pleasure and earn gold. But never before has a guest been killed here. No courtesan goes against the rules laid down by Vishakhadatta in the Swapnajalika. That is why the city has become popular among pleasure seekers. We do not want these secret rites that end in death.’

  ‘That is what I too want to know. Why is the Buddha placed in a tavern, in a place where women pleasure men? The security guards saw the queen carrying the guru’s dead body in her arms and walking out. The drops of blood that fell along the way can still be seen. Will anyone believe that the guru died of his own accord? If he had embraced samadhi, why is his death shrouded in mystery? Why wasn’t the body given last rites?’

  Mahinda sensed that things were going awry. But he did not have the courage to disturb Devanayaki’s meditation and summon her to the court. As he thought about what to do, Devanayaki entered the hall. Her face was peaceful and glowing. A smile played upon her lips. People looked at the divine glow in her eyes with wonder. Everyone except those who had accused her became calm.

  ‘Why has everyone gathered here? Is it because you saw the guru’s dead body on the death rock? He attained samadhi last Friday. He entrusted me with feeding his body to the birds. His soul took the form of a white eagle and flew away. My seven-day meditation ended today. That is why I could not inform you earlier.’

  Everyone looked at each other doubtfully. Mahinda too did not believe her. She explained, ‘Lord, death comes to the wise sages when they will it. They discard their bodies like one discards old clothes when they become useless. Having finished the three stages of nirvana, the guru chose an appropriate time to enter samadhi through extreme joy. I doubt that the people assembled here are enlightened enough to understand all this.

  ‘As for the accusations against me … What has Vishakhadatta said in the Swapnajalika? A courtesan must obey every whim and fancy of the guest and give utmost pleasure. Though I’m not a courtesan, that is what I did. I did not hurt him physically, I merely gave him joy. It is something that tantrics have been doing for centuries.

  ‘Now, for the question of what the Buddha is doing in Sinha Saila, this place of pleasure. Why did Mahinda and Sanghamitra come to Lanka? It was to lead the descendants of Sinhabahu, who had killed his father and married his sister, to the path of righteousness. It is an insult when gamblers and pimps like you take the name of that great man who renounced his kingdom and came here to spread love and peace. The greatness of Mahinda’s name is lost when you do so.’

  Mahinda trembled with rage at Devanayaki’s words. Without waiting for his command, the guards tied Devanayaki to a pillar. Mahinda roared angrily, stunning all of Sinha Saila.

  ‘You whore! How dare you speak to me about justice?’

  He slapped her. Though she writhed in pain, she did not cry. The marks of his fingers were on her cheeks. At this, Sena got up feeling victorious.

  ‘Lord, this is not all. There are other problems as well. This morning, Nakkeeran, a spy of the Chola King, came with a message for the queen. He came in after paying the entry fee. Acting on a hunch, we checked on him. We have been watching him for some time now. He comes every month and leaves after a day or two, never gambling or visiting courtesans.’

  ‘Where is he? What is the message?’

  ‘We have put him in the dungeon beneath the entrance. The message on the palm leaf says, “The storm is about to begin.” The Chola king’s tiger insignia is on the message.’

  ‘Did you get any other information from him?’

  ‘No. He refuses to speak in spite of being tortured. But he admitted that he had delivered such messages to the queen’s maids before.’

  ‘Is this true? You, who advised me to use the Kanthalur army to defeat the Chola king – you have been betraying me? Why have you come here? What does all this mean?’

  Devanayaki knew that she was trapped. But she made no attempt to escape. She was no longer the Devana
yaki who manipulated her enemies. Without losing composure, she said, ‘If you had asked me this question yesterday, I wouldn’t have answered, because until yesterday, I was burning for revenge against the brute who killed my daughter Kuveni. That is why I came here with a diamond-studded Buddha filled with the venom of a cobra. But it was not just my Kuveni you murdered. You killed hundreds of children and raped hundreds of women, so I didn’t want to give you a punishment that would end quickly. I desired to take you prisoner when the Chola army attacked Lanka. But now my mind has no such thoughts. My guru taught me that I must counter violence with love, not more violence. Love is the only truth. It is only through love that we can make human lives joyful. Like the Buddha, like the great emperor Ashoka, Mahinda, you too should desist from violence. Try to love all the creatures of this earth.’

  Though she was being held captive, there was a calm smile on Devanayaki’s lips. Neither Mahinda nor anyone assembled there understood anything she said. They screamed, ‘Kill her! She’s a traitor!’ Mahinda’s sword fell upon her with lightning speed, cutting off her breasts. Blood splattered all around.

  When Mahinda raised his sword again, someone stopped him. No one understood what happened after that. Gaining superhuman strength, Devanayaki towered over everyone. Placing one foot on Sigiriya and the next on Sripada, she walked across the sky. At the same moment, the Chola army surrounded Sinha Saila. Acting on information from the spies, they set fire to the black Buddhas at the entrance. Within seconds, Sinha Saila erupted with explosions. The main entrance was destroyed.

  The army that climbed to the top had stronger gunpowder with them. They destroyed the palace and the maid’s quarters. Hundreds of people were killed. Finally, they captured Mahinda who was trying to escape with his precious gems. The guards held him captive and brought him before Rajendra Chola. Rajendra Chola thought, ‘Before returning to Thanjavur, Mahinda must be taken to Ruhuna where he has kept the Chola throne and crown. Then, like Akka has always desired, he must be put in prison until the end of his days.’

  Rajendra Chola had only one question for Mahinda, ‘Where is my Akka, Devanayaki?’ Mahinda stood in silence, his head bowed. The spies told him everything. Rajendra was confused. Devanayaki had grown as tall as the sky. She had walked away, with one foot on Sigiriya and the next on Sripada. He was bewildered. He called Nakkeeran to find out what had really happened.

  ‘It is true. After learning tantric rites from Nissanka Vajran, Madeviyar gained superhuman abilities. All emotions except love melted away from her. The last message that she gave me was to stop all preparations for war. If she had been the Madeviyar of yesteryear, she would have chopped his head off.’

  ‘How can I see her?’

  ‘I don’t know, but I’m sure she will come to meet you.’

  On the night that he returned from Ruhuna after retrieving the throne and the sword, Devanayaki came to Rajendra Chola’s tent. She was dressed in Buddhist garb and had tonsured her head. Rajendra Chola didn’t recognize her at first, but when he did, he couldn’t control his feelings.

  ‘Akka, can I place Mahinda’s head at your feet?’

  ‘My prince! Why do you behave like a small child? I am not in that frame of mind. I do not want to see blood.’

  ‘Akka, all the lands between the Ganga and Lanka are now under the Chola empire. The construction of the capital city, Gangaikonda Cholapuram, is nearing completion. Akka, without you these victories would never have been possible.’

  ‘No victory that is achieved by bloodshed is real victory. Real victory is won by love. Isn’t that how your Akka was won?’

  ‘Did he hurt you badly?’

  ‘Yes, he did. But more than my body, it was my mind that was hurt. What I lost was what you adored the most. Padmasambhava returned it to me twofold. But I can only stay for this one night.’

  ‘And then?’

  ‘I have to return. My place is on the left of Padmasambhava’s lap. Until dawn, I am your guru. How could I get a better disciple than you? Then, if I’m lucky enough, I will have another child like Kuveni.’

  When Devanayaki said that, Rajendra Chola felt guilty. He took her to his tent. When he took off her saffron robes, he was surprised to see her more beautiful than ever. They became guru and disciple. She left before dawn. Before leaving, she kissed him on his forehead, saying, ‘I don’t think I’ll be lucky this time.’ Then she disappeared. Rajendra Chola rushed out to see if she had grown as tall as the sky, but he did not see anything.

  In the morning, some distance from Sinha Saila, the villagers spotted a woman’s corpse. As they were cannibals, they feasted on her body for three whole days.

  23

  Mahinda’s city of dreams was devastated by the invading Chola army. Thousands of people including guests, courtesans, servants and soldiers were killed. The palace, the courtesan’s quarters and the gambling halls were torched. The courtesans were the main target of the Chola army – hundreds, including Sivalekha, were tortured and killed. The Chola army descended the mountain with their loot without stopping to bury the dead. Sinha Saila was filled with vultures feeding on carcasses, and it was this Sinha Saila that Sree Vallabha Buddhanar called Susaana Supina.

  On the seventh day after the war, Devanayaki appeared to Sree Vallabha Buddhanar in the evening as he was meditating in the Vihara at Tirukonamalai. He was aghast to see her bathed in blood. Thirsting for revenge, she resembled Kannaki in the Silappadikaram. She had the same fixity of purpose. Not wanting to scare the monk, Devanayaki assumed the form of a saffron-clad Buddhist monk. As he looked at her in bewilderment, she explained, ‘Greetings, monk. I am Kanta Madevi, Devanayaki. You may know what has happened in Sinha Saila. I have come here in person since I need to repay a debt to you. Accept this pomegranate. I offer this after having cleansed my sins with blood.’

  The realization that there were many ways to attain wisdom other than the one method he knew humbled him. He accepted the silver tray Devanayaki offered him. By then, Nissanka Vajran’s samadhi and Devanayaki’s attainment of nirvana had become a topic of discussion among the Buddhist monks. They considered it an example of the wondrous possibilities of Vajrayana. He led Devanayaki to his ashram with folded hands.

  ‘Pardon me. Though I have strictly followed tradition, I have not been fortunate enough to attain nirvana even at the age of seventy-six. If in my ignorance I have said anything to hurt you, please forgive me.’

  ‘Acharya, once you take the first step towards nirvana, there are no likes or dislikes, sorrows or pleasures, only ultimate joy. Even this body that you see is only a hallucination of your mind. Do you know why I came here with this pomegranate? I wanted to share the sweetness of pure love with the first monk I had ever met. These pomegranates were created when God restored my severed breasts.’

  She broke the fruit in two and offered it to him. He took it with great respect and ate it. As she savoured the sweetness of divine joy, a beatific smile spread over Devanayaki’s face. Buddhanar says that he saw Rupavati in that smile. Then, he starts telling the story of Rupavati from Haribatta’s Jatakamala.

  Rupavati lived in the city of Utpalavati in northern India. She was as beautiful as her name implied. This story takes place during a time when Utpalavati was reeling from drought and famine. Rupavati was born into a rich family, so she did not have to suffer. One day when she went out for a walk, she heard sounds of wailing from a house. A young woman had just given birth and, unable to control her hunger, was going to eat her newborn baby boy. Rupavati tried to dissuade her. ‘This is madness. Can’t you eat something else?’ The woman replied, ‘There is nothing else to eat in this house.’ She started crying, saying that unless she ate something she would die. Rupavati knew that if she went to get something from her house, the woman would eat the baby by the time she came back. But if she took the baby with her, the woman would die by the time she returned. Either way, one life would be lost. Rupavati was in a dilemma. Then, coming to a decision, Rupavati asked the woman fo
r a knife and she cut off her breasts and offered them as food.

  The Buddha tells this story to demonstrate the value of sacrifice. Rupavati was an incarnation of the Buddha. When her husband praised Rupavati for her sacrifice, all that she had lost was restored. But Rupavati, who had gained freedom from her femininity, became a man and because the king of Utpalavati had no heir, Rupavati become the prince of the kingdom and ruled over the country for sixty years. Buddhanar said that he was happy that Devanayaki, like Rupavati, had attained freedom from material sorrows and gained wondrous powers.

  Devanayaki listened to Rupavati’s story with great attention. She had often wondered whether there had been a beautiful woman hidden inside the Buddha. She thought to herself, ‘Unlike Rupavati, I did not donate my breasts. They were forcibly cut off.’ She thought about Nissanka Vajran, who had said that just as lust had to be countered with lust, sometimes violence had to be countered with violence. Then, very gently, she reminded Buddhanar, ‘I am not like Rupavati. If any woman’s body or mind is wounded in Tamilakam, all this gentleness will disappear.’

  ‘Don’t think like that. As long as Rajendra Chola is on the throne, there is nothing to fear.’

  ‘Somehow, I doubt it. In Sinha Saila, the Chola army did not win. They succumbed to violence and lust. Isn’t violence always wrong, Acharya?’

  ‘In war, sometimes…’

  ‘At a very young age, I studied Kautilya’s Arthashastra and other treatises on political science. Periya Koyikkan’s daughter grew up listening to lessons of war and administration. None of those lessons taught me that innocent people could be murdered or that women could be raped. But the Chola and Sinhala armies always indulge in violence. No matter what level of nirvana I reach, I will not be able to tolerate violence. I will have to rush to that place where a woman’s tears are shed. I will have to burn down the cities of sinners.’

  Buddhanar was convinced that Devanayaki was an avatar of Kannaki. He prostrated himself at her feet. Initially, when he requested her permission to write her story, she refused saying that she was an ordinary woman. But when Buddhanar said that she had accomplished feats that no ordinary woman could, Devanayaki told him her story over three evenings. She told him to write not just what she had told him, but also to include what others had to say about her.