The magazine “Dilip” and the Sudakshina Trust, both draw inspiration from Kalidasa’s Raghuvamsam. The Sudakshina Trust was established in 1973 with the guidance of Mahaperiyava, and has Vedarakshanam, or the preservation of the Vedas, as one of its chief aims. Raghuvamsam too is imbued by the fragrance of Vaidika dharma.
Basic Plot Summary:
The first sarga introduced the dharmika nature of the Raghu clan, followed by the story of King Dilipa. Dilipa marries Sudakshina the queen from the Magadha land. They remain childless. They seek the help of their kulaguru Vasishta for a solution. Vasishtha explains that Dilipa had once disrespected Kamadhenu. By serving her daughter Nandini, he could get rid of the curse and beget progeny. Dilipa follows the sage’s advice, proves his mettle and a son Raghu is born to him.
Then the charita of the successive kings of the vamsha (lineage) ensues beginning with Raghu, Aja, Dasharatha, Rama and followed by his successors.
Dharma in practice:
While introducing Vaivasvata Manu, the first among rulers and the Kulakutastha (primogenitor) of the Raghuvamsa, Kalidasa makes it clear that Dilipa’s ancestral connection to dharma was not merely superficial. Dilipa’s physical appearance matched his and his intellect matched his aagama or adherence to shastra. His citizens follow the path of the Smrtikaras, not even swerving a line from Manu’s teachings. (रेखामात्रमपिक्षुण्णादामनोर्वर्त्मनः परम् न व्यतीयुः). The king and the citizens were practitioners of dharma. There are several other references to this dharmarajya throughout the text.
Yajna – The prana of Vaidika dharma
Yajnas are the life-breath of Vaidika dharma. Agni holds a central place in Bharatiya karmanushthana. Vivahas are consecrated with Agni as the witness. The grhya and shrauta Agnis are nurtured by the householder throughout life until cremation. The sruti says “Yajna is Vishnu”.
The Bhagavadgita says, “सहयज्ञा प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः” Shri Shankaracharya glosses this as, “अनेन प्रसविष्यध्वम् = अनेन प्रसवो वृद्धिः तां कुरुध्वम्” – Prajapatis created the traivarnikas with yajna and said to them “Prosper through this”. The smrti further says, “By these yajnas make the devas – Indra and others prosper and they will (through rain) sustain you”. Those who offer to the devatas in Yajna will be free from all papam. In this manner there is the mutual nourishment between the world of humans and the devas, prosperity is achieved. परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ।। This then is the central place of yajna in Vaidikadharma.
Kalidasa alludes to this in the following shloka.
दुदोह गां स यज्ञाय सस्याय मघवा दिवम् ।
सम्पद्विनियमेनोभौ दधतुर्भुवनद्वयम्॥ १-२६
dudoha gāṃ sa yajñāya sasyāya maghavā divam ।
sampadviniyamenobhau dadhaturbhuvanadvayam ॥ 1-26
Dilipa milked taxes from the earth only to conduct Vaidika Yajnas to please Indra. Similarly Indra milked from the heaven causing rains on earth as crops to please the King and his subjects. Thus, they both reciprocally exchanged wealth to protect their respective lokas, bhumi and svarga [1-26]
This is also alluded to again when Dilipa makes his plea to Vasishtha who enquires after the well-being of the kingdom. Dilipa says,
हविरावर्जितं होतस्त्वया विधिवदग्निषु।
वृष्टिर्भवति सस्यानामवग्रहविशोषिणाम्॥ १-६२
O Hota! The havis offered by you according to the shastravidhi, into Agni becomes rain and prevents the crops from drying. The Smrti also refers to this rain-giving aspect of Yajna, saying that performance of Karma sets the wheel of the world, Jagatchakra in motion and rain is produced by the performance of Yajna, and from rain, annam is produced and through food, the living creatures are born and sustained.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।
The role of the Patni
The wife or Patni or dharmapatni as she was referred to in texts was a true partner in Vaidika karma and the earning of phala. While the roles granted to the pati and patni varied, the phala accrued to the dampati. This was the ideal of dampatya and the idea of the couple raising children who were dharmaprajas.
When introducing Sudakshina, Dilipa’s queen from Magadha, the poet uses a beautiful simile, comparing her to “the dakshina of a yajna” (“अध्वरस्य इव दक्षिणा”). Dakshina is of primary importance in a yajna, and the relationship between Dilipa and Sudakshina is likened to that between a yajna and its dakshina. Dakshina, largely understood as the offering to the ritviks in a yajna indicates the efficacy or success of a yajna, as the word “dakshina” is derived from the verbal root “daksḥ,” meaning growth or prosperity. The shrutis state, “Yajna is the Gandharva, and Dakshina is the Apsaras ,” further emphasising the intimate connection between the yajna and its dakshina.
तस्य दाक्षिण्यरूढेन नाम्ना मगधवंशजा।
पत्नी सुदक्षिणेत्यासीदध्वरस्येव दक्षिणा॥ १-३१
tasya dākṣiṇyarūḍhena nāmnā magadhavaṃśajā ।
patnī sudakṣiṇetyāsīdadhvarasyeva dakṣiṇā ॥ 1-31
When Dilipa and Sudakshina entered their preceptor Vasishtha’s ashrama, it was evening. Dilipa saw Vasishtha performing sayam Agnihotra (Agnihotra performed in the evening). Seated behind him was his patni Arundhati. Vasishtha and Arundhati looked like Agni and Svaha.
विधेः सायन्तनस्यान्ते स ददर्श तपोनिधिम्।
अन्वासितमरुन्धत्या स्वाहयेव हविर्भुजम्॥ १-५६
Offerings into Agni are accompanied by uttering the word “Svaahaa”. Hence Svaaha is the consort of Agni and dwells with him. The Brahmavaivarta Purana says:
“त्वमग्नेर्दाहिका शक्तिर्भव पत्नी च सुन्दरी ।
दग्धुं न शक्तस्त्वकृती हुताशश्च त्वया विना ॥ १ ॥
त्वन्नामोच्चार्य मन्त्रान्ते यो दास्यति हविर्नरः ।
सुरेभ्यस्तत्प्राप्नुवन्ति सुराः स्वानन्दपूर्वकम् ॥ २ ॥
अग्नेः सम्पत्स्वरूपा च स्त्रीरूपा सा गृहेश्वरी ।
देवानां पूजिता शश्वत् नरादीनां भवाम्बिके ॥ ३ ॥
You are the burning power of Agni and the consort. In the case of those who offer reciting mantras with your name “Svaha” in it, the offerings reach the devas who then delight in them. You are the wealth of Agni and the rule over his home. Therefore O Mother Svaha! you shall become worthy of worship by human beings.
By employing this simile, Kalidasa shows the important role of the patni and also highlights the greatness and the power of Arundhati, Vasishta’s patni and their relationship.
Agnihotra and TretAgni – The nityakarma
While describing the characteristics of the kings of Raghuvamsa, Kalidasa says, the kings of Raghuvamsa did Agnihotra as per Vidhi. (यथाविधिहुताग्नयः). The usage of the two words, yathaa vidhi and hutaAgni both of which occur in the Manusmrti which talk of the grhya yajnas that are to be done daily. Kaala or time for performing kriyas is also significant. Again Manusmriti says, “उत्थाय पश्चिमे यामे” (rising before Sunrise). It is not just the smrti texts but also texts such as Arthashastra detail the routine of a king and acts to be done at each yaama and hour. Hence the next epithet of the Raghuvamsha Kings (यथाकालप्रबोधिनः)
The bhavasambandha of Agni and Agnihotri – The emotional connect
When Dilipa and Sudakshina approach the Ashrama, it is close to evening. Kalidasa describes this scene with an awareness of the emotional connection Agni had in their lives. It was not a mere sense of duty but the Agni and Agnihotri had that bhavasambandha (emotional connect). He says,
वनान्तरादुपावृत्तैः समित्कुशफलाहरैः।
पूर्यमाणमदृश्याग्निप्रत्युद्यात्यैस्तपस्विभिः॥ १-४९
The ashrama dwellers were returning from the forests having collected samit, kusha and fruits for the day. The Agni of the Agnihotra, seems to welcome them in an invisible manner. The suggestive brilliance of this verse is extraordinary and what is left unsaid here is that just as children in a family rush towards the father as he comes home bearing things for them, so does the Agni as if an invisible child rushes up to meet its father the Agnihotri. The germ of this idea is found both in the Veda and in the Aapastamba Shrauta Sutra. Mallinatha Suri quotes a Shruti vakya which alludes to this. “प्रोष्यागच्चतामाहिताग्नीनामग्नयः प्रत्युद्यान्ति”. Apastamba says, the Agnihotri should carry “Samit‟ (sacrificial twigs). Just as children expect their father to bring some eatables and run up to him, the Agnis expect the Aahitagni to fetch Samit and run up.
“समिधः कृत्वा प्रत्येति । यथा ह वा इतं पितरं प्रोषिवांसं पुत्राः प्रत्याधावन्त्येवं ह वा एतमग्नयः प्रत्याधावन्ति । स शकलान्दारूणि वाहरन्नेति यथैव तत्पुत्रेभ्य आहरन्नेति ।” ४ 1
Vishvajit Yajna of Raghu and the mention of the tretagnis
Yajnas specifically named by Kalidasa include yajnas such as vishvajit, ashvamedha, putreshti and dirghasatra. Kalidasa uses several terms related to Yajnas including: Yūpa or sacrificial post, Diksha , Avabhrta snana that is done at the end of a Yajna, names of priests such as hota and rtvik. Further, words such as medhya, pashu, havih, Charu, shravaa, aranih, aahuti and ajina are employed. Other things that are used in a yajna such as the samit from a Shami tree are also mentioned.
In the context of mentioning Raghu’s Vishvajit Yajna, the names of the three Agnis are mentioned. Vishvajit is a yajna performed for universal welfare where the performer donates his sarvasva (all possessions).
स विश्वजितमाजह्रे यज्ञं सर्वस्वदक्षिणम् |
आदानं हि विसर्गाय सतां वारिमुचामिव॥ ४-८६
Raghu performs the Vishvajit Yajna and has completed the dana. At this importune time the learned Kautsa the disciple of Varatantu comes seeking dana (charity) from Raghu. Yet, Raghu welcomes him with the following words:
स त्वं प्रशस्ते महिते मदीये वसंश्चतुर्थोऽग्निरिवाग्निगारे |
द्वित्राण्यहान्यर्हसि सोढुमर्हन् यावद्यते साधयितुं त्वदर्थम्॥ ५-२५
You enter my yajnashala as though you are the fourth Agni – the first three Agnis being Gārhapatya, Aahavaniya and Dakshiṇāgni. You may make it fit to wait for 2-3 days till I make arrangements to offer you dana.
Dasharatha and his Yajnadiksha
When speaking about Dasharatha’s Yajna, Kalidasa refers to the various preparatory Diksha rituals that the performer undergoes. Dasharatha is described as “क्रतुषु तेन विसर्जितमौलिना” ie having removed the crown and having performed the requisite diksha rituals, Dasharatha was the Adhvara Dikshita. He held a staff (danda) and an antelope skin (ajina). He wore a girdle made of Kusha grass (kushamekhala). Mitabhashanam (limited talk) is also prescribed for the Dikshita. He held a deer horn (mrgashrnga). There are certain restrictions made on the Dikshita. He must use the mrgashrnga to scratch (for kandooyanam). Kalidasa further says that Dasharatha was purified by the avabrtha snaana (avabhrtaprayatah) at the end.
अजिनदण्डभृतम् कुशमेखलाम् यतगिरम् मृगशृङ्गपरिग्रहाम्।
अधिवसम्स्तनुमध्वरदीक्षितामसमभासमभासयदीश्वरः॥ ९-२१
Yajna Phala
Performance of a hundred yajnas guaranteed not only a place in svarga but also had the power to bestow the position of Indra, which made Indra insecure. In the sixth Sarga, Kalidasa says, Dilipa stopped with just one less than 100 yajnas as he did not wish to make Shakra (Indra) envious.
जातः कुले तस्य किलोरुकीर्तिः कुलप्रदीपो नृपतिर्दिलीपः ।
अतिष्ठदेकोनशतक्रतुत्वे शक्राभ्यसूयाविनिवृत्तये यः॥ ६-७४
jātaḥ kule tasya kilorukīrtiḥ kulapradīpo nṛpatirdilīpaḥ ।
atiṣṭhadekonaśatakratutve śakrābhyasūyāvinivṛttaye yaḥ ॥ 6-74
तस्य संवृतमन्त्रस्य गूढाकारेङ्गितस्य च।
फलानुमेयाः प्रारम्भाः संस्काराः प्राक्तना इव॥ १-२०
Kalidasa says that Dilipa’s strategies are understood only at the time of fruition. The simile he employs is that they are similar to the samskaras – these samskaras cause some modification internally in the atma and the vasana is acquired. The realisation of these samskaras is only known when the actual phala is obtained – through arthapatti (inference from circumstances) it is understood that there is some apurva that is generated which then leads up to the fruition of karma.
Reference:
1.The emotional connection between Agni Bhagavan and Agnihotri – Brahmashri Veda Bhashya Ratnam Dr. V. Nerur Shriramana Sharma.
