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Nala Damayanthi
Our
Purana-s and Itihasa-s deal with astrology offering valuable clues to planetary
vibrations and their influences on humans. One key clue exists in the story of
Nala and Damayanti, which occurs in the Mahabharata and is the core subject of
the famous composition Naishada Charitra by Sriharsha. This composition, along
with Kalidasa’s Kumarasambava and Raguvamsa, Bharavi’s Kiratarjuniya, and
Magha’s Sishupalavadha constitute the five Mahakavya-s of India. In
astrological parlance, the story of Nala and Damayanti gains high relevance
because the hero of the poetry, King Nala who lives in opulence gets into the
grip of Saturn; after going through immense suffering he regains glory after
liberation from the hold of Saturn. On many scores, this story has eternal
relevance and the moral of this story needs to be understood by people, who
wish to overcome adversities caused by planets in inauspicious positions.
Talking
of propitiation of planets to thwart adverse consequences of planetary
transits, why Saturn stands alone and why Saturn assumes greater importance
than other planets? Barring Jupiter and Venus, the rest are either total or
part malefic, delivering evil effects. Venus can also turn into a functional
malefic, when influenced by Kendradipatya dosha. Let us seek a convincing
answer for the question raised earlier: why Saturn is the most dreaded among
the different planets?
Three
explanations come to my mind.
1. Saturn is slow when passing through a
zodiacal sign and consequently it influences the native for a longer duration,
but only at a specified period of time. All planets in transit bear evil
influences in all houses, except 3, 6, and 11. (Mantreswara indicates that in
addition Rahu, Ketu, and Sun offer beneficial results in 10th house apart from
3,6 and 11) We tolerate injections, because that pain lasts only for a short
period of time. Should the pain were to remain for long, we would, of course,
be concerned. So the length of time of Saturn’s transit is the first major
concern.
2. The next element of concern pertains to
that Saturn is a Dukka Karaka (grief giver). All suffering is attributed to
Saturn. Sun is Atmakaraka, Mars is Bhrat-r-Karaka, but Saturn is a Dukka
Karaka. So, when a planet exclusively owns ‘grief’ as its principal action
portfolio that is scary.
3. Sun denotes soul (atman); moon denotes
mind (manas). So for none, these planets can be a malefic. The author of Laghu
Parasari in Chapter 1, verse 11 indicates that neither Sun nor Moon can induce
Ashtamadhipatya dosha attributed to ownership of 8th house. When a planet
occurs juxtaposed to either Sun or Moon, that planet must qualify as first-rate
malefic and that becomes true of Saturn. The 6th house is house of the enemy.
Saturn by virtue of being Lord of Capricorn (6th house from Leo, owned by Sun)
becomes an enemy of Sun; Moon by owning Cancer, 6th from Aquarius (owned by
Saturn), becomes an enemy of Saturn.
Keeping
the above in view, let us look at the story of Nala.
The
story of Nala and Damayanti was narrated by Sage Brihadasva to Yudistra and his
brothers (excluding Arjuna who then had embarked on the journey seeking
pasupata from Mahadeva). Yudistira’s poser to the Sage was whether anyone in
human history had ever lived a more wretched life than himself. The sage
answers Yudistra’s question with the story of Nala and Damayanti. King Nala’s
plight was worse than that of Yudistra, according to Brihadasva, because Nala
lost Damayanti, children, and counsellors during exile; whereas Yudistira’s
wife, brothers, and counsellors remained with him during exile. Brihadasva’s
narrative on Nala and Damayanti is a reminder to us about the impermanence of
objects of human desire. Knowing that good fortune is an oscillating
phenomenon, Brihadasva advises Yudistra to remain calm, when things do not
auger well. The message conveyed here is that when time is adverse, we are
separated from our loved ones; we are reunited when time turns favourable, but
we have no control over this time cycle.
King
Nala was the son of Virasena. He was well versed in the veda-s, heroic and was
a person of modest passions. He was a great soul, beloved of men and women, was
strong and handsome. Two special abilities of King Nala are worth recounting.
He was well versed in training and maintaining horses (Aswa Sastra: equestrian
science). He was also a master cook. In cooking, two terms are used frequently:
Nalapakam and Bimapakam. Nalapakam refers to cooking small quantities of food,
but extremely delicious and satvik. Bhimapakam refers to cooking of large
quantities of tamasic food. Nalapakam originates from Nala.
The
Story begins with a brief description of Nala, the most handsome of men, and
Damayanti, the beautiful princess of Vidarba Kingdom. She is the only daughter
of King Bhima and had three brothers, who were lofty souls and possessed great
fame. Two geese serve as the messengers between Nala and Damayanti sparking
love between them through descriptions of their respective charms. By hearing
about one another, they fall in love. Seeing how pale Damayanti had become
tormented by love, her girlfriends inform her father, Bhima, who realizes that
his daughter’s marriage needs to be organized; so he announces a Swayamvara,
seeking the eligible man to marry his daughter.
To
understand Swayamvara, we need to understand that eight forms of marriage
existed in ancient India.
1. Rakshasa vivaha: Marriage by forcible
abduction of a girl; forbidden generally, but permitted for kings.
2. Parisache vivaha: Marriage through
deceitful abduction of a girl in sleep; forbidden in general, kings excepted.
3. Asura vivaha: Marriage through
purchasing a girl by a man. Some smriti-s discourage this practice, since it
tantamounts to selling of a child.
4. Arsa vivaha: Marriage involves a gift
of a bull and a cow; an accepted form.
5. Daiva vivaha: The girl has no choice in
selecting the man; choice remains with the girl’s father or guardian.
6. Prajapatya vivaha: Girl’s father gives
away the girl to a man, who seeks her hand, so that both of them are eligible
to perform their duties together.
7. Gandharva vivaha: The marriage between
a willing girl and her lover, (e.g., Dushyanta and Sakuntala. Sage Kanva,
Sakuntala’s father, endorsed this marriage since Dushyanta was supposed to have
relied on his conscience.
8. Brahma vivaha: Marriage involving
giving the bride to a boy by circling the sacred fire three times.
Swayamvara
is a part of the above listed marriage forms according to Grihyasutras,
Manusmriti (or Yajnavalkya smriti). Swayamvara is not an exhibition of grooms.
The suitor has to satisfy certain conditions or be a fit person to become the
eligible groom.
Swayamvara-s
are of three types.
1. Virya Shulka Swayamvara: The groom wins
over the bride by demonstrating a feat of prowess. Exceptionally difficult
conditions were to be satisfied, which involved strength, bravery, and skill.
(a)
Rama married Sita by setting the arrow in pinaka, which was a condition set by
Janaka.
(b)
Arjuna married Draupadi by hitting the metal fish fixed to spinning wheel with
an arrow by seeing the fish’s reflection in water.
2. Soundarya Shulka Swayamvara: The girl
is free to choose one of the assembled handsome men. Damayanti’s swayamvara
belongs to this category
3. The bride is free to choose her
husband. Savitri’s marriage to Satyavan..(This is the third category)
King
Jaichand of Kanauj held a Swayamvara for his daughter Samyogita (Samyukta), who
liked Prithvraj Chauhan (1149―1192 CE). To insult Prithviraj, Jaichand
installed a statue of Prithviraj as the keeper of the fort. During the
Swayamvara, Samyogita garlanded the statue of Prithviraj, who was hiding in the
vicinity. He took Samyogita on his horse, sped away, and married her. This is
an example Swayamvara from recent past. Please note that in this episode an
intended Swayamvara got converted into a Gandharva form of marriage.
We
can close this analysis on Swayamvara with the following points.
1) Swayamvara form of marriage ended
approximately during the time Slave dynasty came to power in India in 1206 C.E.
2) It created unnecessary conflicts
between kings and was mainly responsible for the defeat of Prithviraj Chauhan
at the hands of Mohammad Ghori, in the second battle of Tarain in 1192 C.E.
3) Subtle differences between Gandharva
vivaha and Swayamvara.
In
Swayamvara
• the man must have been invited
• he should hail from a family of
comparable social and economic status
• he should accomplish a task, in case
it is fixed as a pre-condition for winning the bride’s hand.
In
Gandharva Vivaha ,romance between the boy and the girl or their mutual liking
leads to marriage.Unlike Swayamvara ,the parent’s wish is not given
weightage.The status of the groom is immaterial in this category of marriage.It
is quite possible that in some instances the bride and groom may have a mutual
affinity and the marriage may be solemnized through a Swayamvara.In Modern
times this is comparable to a boy and a girl who have mutual affinity but get
their parents’ approval and enter into wedlock.
The
Swayamvara of Damayanti was fixed on an auspicious lunar day in an auspicious
season. This shows that King Bhima had considered astrological factors for
fixing the time of Swayamvara.
When
Nala leaves for the Damayanti’s Swayamvara in Vidarba Desa, he meets Indra,
Kubera, Varuna and Yama. These celestial beings request Nala to be their
messenger to Damayanti and Nala concurs. Indra, the King of the celestials
says: “I am Indra. I have come to attend Damayanti’s Swayamvara with the other
three celestials. Please praise us by name before Damayanti and she will marry
one of us.” Nala retorts: “You know very well, I am going for the same purpose.
Is it fair on your part to ask me to do this job?” Nevertheless, the gods
decided to enforce Nala’s promise and he had no option but to praise the
celestials before Damayanti.
Nala
being an ordinary mortal liable to birth and death, whereas Indra and others
being immortals, it was unfair in the eyes of Damayanti. Further the
celestials’ anger brings misery to humans. But Nala being a good soul, he
requests Damayanti to choose one of the gods instead of him. Damayanti hits
upon an idea and says: “During Swayamvara, I will choose you instead of the
gods. So the gods cannot blame you.” The gods understand Damayanti’s mind and
they come to Swayamvara as Nala–alikes. Showing an exceptional intelligence,
Damayanti chooses Nala from the look-alikes.
How
did Damayanti distinguish Nala from the Devas? Damayanti knew that the
Celestials have certain features, which the humans do not have.
• Celestials do not wink; winking is a
human attribute.
• Feet of the celestials do not touch
the ground.
• Garlands worn by celestials do not
fade.
• Perspiration occurs only in humans;
Celestials do not perspire.
Applying
these, Damayanti chose Nala and garlanded him. Nala got the blessings of gods
Indra, Agni, Kubera, Yama, and Varuna. Nala married Damayanti.
On
the way the gods meet Kali Purusha and enquired where he was going. Kali
Purusha said, “I heard that a Swayamvara for Damayanti is scheduled. I am on my
way there, hoping that she will choose me.” The gods laughed and said, “All is
over. Damayanti married a mortal human by name Nala, rejecting everyone else.”
Kali Purusha was infuriated. He decided immediately the following course of
action. Nala and Damayanti should lose their kingdom. They should suffer from
the pangs of separation.
We
can boldly consider that Kali Purusha, who makes his advent in this story is
none else than the planet Saturn. I am basing my view on the fact that
according to legends pertaining to the holy town Tirunallar (Tamil Nadu) Nala
is supposed to have visited the Temple of Saturn here, to overcome his misery.
Hence it is probable that Kali Purusha refers to Saturn.
Part
II
In
my previous article we saw how the marriage between Nala and Damayanti took
place,which earned the wrath of Saturn, who was desirous of winning Damayanti’s
hand in the swayamvara. In this article we shall see what happened to the newly
wedded couple as a consequence of Saturn showing his wrath on them.
Before
we go to the story, let us explore some of the astrological features of Saturn.
Let us see how Saturn functions in the twelve zodiacal signs.
Aries:
A person born with Saturn in Aries is wrathful, does evil deeds and is devoid
of any virtue.
Taurus:
The person suffers due to his wickedness and foolishness. Servility is the key
characteristic of this person.
Gemini: The person spends his time travelling; lives
away from native place and is secretive,deceitful, angry, mean and lustful.
Cancer:
The behaviour of this person is full of contradictions;childhood is full of
struggles; lacks maternal love; suffers from ill-health.
Leo:
The person is committed to study, research and writing; enjoys conjugal
happiness; begets wealth and honour from spouse’s family.
Virgo:
The person bears a lean body; reticent, affluent but discontented; ambitious
and arrogant.
Libra:This
person is poised favourably for material prosperity; has a strong inclination
for worldly and sensual pleasures; acquires name and fame.
Scorpio:
The person likes to misappropriate wealth of others; performs mean acts; life
is full of hurdles; cruel, wrathful, avaricious and arrogant.
Sagittarius:
The person is soft spoken, reticent, given to scholarly pursuits and well
versed in various disciplines.
Capricorn:
The person is fond of good places and ornaments; begets wealth, extremely
industrious and has sound knowledge of arts.
Aquarius:
The person is crooked, lethargic, deceitful and unethical. Although Aquarius is
a house owned by Saturn, its presence in Aquarius is not desirable; companions
will also be mischievous.
Pisces:
The person is wealthy and becomes eminent in his family and among his relatives;
ethical, crafty and is a connoisseur of gems.
We
know that Saturn in Aries is debilitated. When Saturn is about to transit
Aries, do we infer that everyone who is born while Saturn is in Aries would be
devoid of virtues? No, not necessarily.
Please
note that in Aries, Saturn lacks Sthanabala(residential strength). However if
Saturn in Aries attains Libra in navamsa, then Saturn will give the effects of
an exalted planet. Same is also true while Saturn is in retrograde. If Saturn
in Aries gets aspected by Jupiter, much of Saturn’s evil qualities are arrested
and Saturn yields auspicious results. Same is true when Mars conjoins Saturn in
Aries and gives rise to Neechabhanga raja yoga.
Saturn
in Lagna is generally considered an unwelcome feature of any horoscope. However
Saturn in Libra, Sagittarius and Pisces is considered a blessing and the person
would prosper similar to a king.
The
game of dice
We
shall return to the tale of King Nala. One morning, King Nala recited his
morning prayer with a blemish; he had not washed the heel after attending to
the call of nature. This was the opportunity Kali Purusha was waiting for
twelve years. Using this opportunity, he immediately occupied Nala’s body.
Kali
Purusha meets Pushkara and exhorts him to play a game of dice with Nala and
assuring him of victory. Elated by this offer of Kali Purusha, Pushkara
challenges Nala to a game of dice. Under the influence of Kali, Nala begins to
play the game.One by one, gold, silver, robes are lost in stake. Finally he
loses even his Kingdom.Pushkara, knowing that Nala had lost everything asks
whether the play could go on, with Damayanti as a stake. It is at this stage,
Nala stops the game and gets out with Damayanti.
Pushkara,
the new King issues an ordinance that any citizen who bestows attention of Nala
would be executed. Consequently Nala is forced to spend three nights on the
outskirts of the city living only on water with none offering any help. Unable
to look after Damayanti, Nala requests her to go to her father’s kingdom. Once
she goes to her father’s palace, she would be assured of a decent living.
Damayanti requests Nala to accompany him so that both of them could stay in her
father’s palace. But King Nala has his own reservations on this thought.
Damayanti’s
father was the king of Vidarba; so was Nala – the king of Viraata. If Nala were
to go to his father-in-law’s palace in glory, he would bring joy to her
parents. But Nala, having been reduced to the status of a beggar, who would be
happy to see him in this plight? Nala says to Damayanti, that if both of them
went to see King Bhima at this point of time, they would only bring misery to
her parents. After the discussion had ended, the idea of going to King Bhima’s
palace was dropped.
Desertion
of Damayanti
Plunged
into distress, Damayanti went into deep sleep. Nala thinks of a perverse idea.
Why not desert Damayanti? Nala’s reasoning went as follows:if Damayanti
continued to stay with him, she will only remain in distress. If he deserted
her, a possibility of her joining her relatives exists and thus regaining
happiness. So, under the influence of Kali Purusha, Nala decides that desertion
of Damayanti was the best option, under prevailing circumstances.
When
Damayanti woke up, she finds her husband missing and she starts searching for
him. Soon, she was seized by a huge snake which was waiting for its prey. She
shouts for help; hearing the cry, a hunterarrives on the scene, kills the snake
and rescues Damayanti. But Damayanti’s joy was short lived. The hunter was
overcome with lust. Damayanti stating that she had love for Nala alone and
nobody could substitute him, cursed the hunter and the moment she pronounced
her curse, the hunter fell down dead.
In
the forest Damayanti comes across a group of ascetics. She explains her plight
to them. The ascetics replied “The future will bring happiness to you. Soon you
will be united with King Nala. You will be freed of all sins. You will be
decked with all kinds of gems and rule over the same city. Your enemies will be
chased out. You will be crowned with every blessing”. After uttering this
benediction, the ascetics vanished from sight, leaving Damayanti in a state of
amazement, wondering whether all that she just saw and heard was only a dream.
Damayanti
joins a caravan, which was bound for the city of Suvahu, ruler of the Chedis.
At night the caravan halted in a forest. Suddenly a group of wild elephants
attacked the caravan, killing all those who were sleeping. As Damayanti woke
up, she saw a raging fire, which was adding to the misery of the merchants
caused by the elephant attack. Damayanti thought that all her woes were due to
the sin, she committed in preferring Nala as her husband, ignoring the
celestials who had come for the swayamvara.
Requested
by the queen of Chedi Kingdom, Damayanti agrees to stay in their palace subject
to three conditions that she would not eat any left overs, not wash anyone’s
feet, and not speak to men.
Enter
the serpent king
King
Nala, in the meantime, had entered a thick forest. In the midst of the
forest-fire Nala hears a voice repeatedly crying aloud. The voice belonged to
the Serpent-king Karkotaka,whosaid, “O King, I am a snake, Karkotaka by name. I
deceived the great sage Narada and got cursed. There is no snake in this world
equal to me. Please take me in your hands”. Once Nala followed the command,
Karkotaka became the size of a thumb. Karkotaka told Nala to take a few steps.
As Nala took the tenth step, he was bitten by Karkotaka. Nala’s appearance
started changing immediately and he was amazed.
Before
we continue this narrative,we shall take a brief look at the Ayurvedic view of
snake bites.Not everyone dies of a snake bite.Please note that all snakes are
not poisonous. Basically all snakes fall under two categories: poisonous,
non-poisonous.
Cobra,
Krait and Viper are examples of poisonous snakes. Pythons are
non-poisonous.Some varieties of water snakes and some of the coral snakes are
non-poisonous. Snakes bite humans in defence. It is also said that persons who
commit sins are liable to be bitten by snakes. The bite of Cobra is dangerous
as it activates the Vata element (air element)and therefore the poison spreads
quickly. Next in the order of danger is the bite of Russell’s Viper and such
similar types of snakes which activates the Pitta element (fire element). Kapha
element (water element) is activated by the bite of Krait and such similar
types of snakes.
Coral
snakes are most notable for their red, yellow-white, and black banding. In some
regions, the order of the bands distinguishes the non-venomous from the
venomous coral snakes, inspiring some folk rhymes like the one quoted below:
Red on yellow, kill a fellow;Red on black, friend of Jack. This rhyme may be
true for Coral Snakes in North America.Coral snakes use a pair of small fangs
fixed in the front of their top jaw to discharge their venom. They feed on
smaller snakes,lizards, frogs, birds and rodents. Coral snakes have a tendency
to hold on to a victim when biting, unlike Vipers, which have retractable fangs
and tend to prefer to strike and let go immediately.The broad, triangular head
is sometimes used(in North America) to ‘identify’ a venomous snake but there is
no single external characteristic that will distinguish venomous from
non-venomous species of Snakes.In general,approximately 80% of snakes are
non-poisonous, while the remaining 20% are poisonous.
A
person will die if bitten on the 5th, 8th or 9th lunar day, New Moon or Full
Moon day, when the constellation is Bharani, Kritika, Makha, Ashlesha, Visakha
or Moola. Usually no treatment is given to a person bitten on such days as the
treatment will prove futile.
The
Mongoose is a predator which feeds on snakes. Mongooses mostly feed on earthworms, lizards, snakes, chicken and
rodents. However,the Indian Gray Mongoose
is well known for their ability
to fight and kill snakes particularly the cobras. They are adept at such tasks
due to their agility, thick coat, and evolved acetylcholine (neural) receptors, which render them resistant to snake venom. Cobra venom when introduced
into the blood stream of another animal, blocks the transmission of nerve
impulses and signals. Mongoose resist cobra venom, because they have a special capacity that resists the
effect of the venom from blocking the
receptor sites of the neural transmitters.Since we are on the topic of snake
bites I thought I should explain why the Mongoose is able to overcome the
threat of snakes.
Karkotaka
blessed Nala saying “You will not feel any pain on amount of any poison. I
changed your form so that you go about unnoticed. Now, you may go to Ayodhya,
where you introduce yourself as Vahuka to King Rituparna, who will teach you
the nuances of dice game. You will regain your Kingdom”. Further Karkotaka gave
Nala a pair of clothes, on wearing them he could regain his original
appearance.
Vahuka
(who is none other than Nala in disguise) meets King Rituparna and tells him
that he is adept in two areas – cooking and equestrian science. Vahuka got the
job of superintendent of the stables. He was also given a decent salary.
An
emissary from King Bhima comes to the Chedi Kingdom. The appearance of
Damayanti was comparable to that of a full Moon at the time of an eclipse
caused by Rahu. The emissary noticed a mole in Damayanti’s face, which is an
indication of prosperity. The emissary was able to know that she was none other
than Damayanti, daughter of King Bhima. Once the truth was revealed, it was
understood that the Chedi queen was the sister of Damayanti’s mother. Damayanti
was sent back to her parental house in Vidharba with royal escort. Having
reached Vidharba Damayanti tells her story to her parents. The King sends his
emissaries in search of Nala. The emissaries report that a person resembling
King Nala is now employed in the service of King Rituparna in Ayodhya.
Exchange
of knowledge
How
to bring Nala to Vidarba? A plan is hit upon by Damayanti. She calls a
messenger and requests him to tell King Rituparna that Damayanti will hold
another swayamvara. Accordingly the message is conveyed to King Rituparna.
Rituparna’s charioteer is Vahuka, who is Nala in disguise.
Rituparna
says “I intend going to Damayanti’s swayamvara in the course of a single day”.
Nala decided to select certain horses, which were lean, of high breed, docile,
free from faults, born in Sindhu Kingdom and which could run fast. Rituparna
felt that the horses were weak and may not stand the journey. Nala said “Sir,
if you suggest some other horses, we can take them. But from my experience, I
can tell you, that these horses are the best ones”.Nala’s view prevailed. As
they were travelling, the upper garment of the King fell. So, the King
suggested that the horses be stopped so that the garment could be picked up.
But Nala replied “Sorry, it cannot be recovered we have travelled one yojana (5
miles) from that spot”. Such was the speed of the chariot.
As
they were travelling, they saw a Vibhitaki tree which bore lots of fruits. King
Rituparna said “The two branches have fifty million leaves and the number of
fruits on the tree is 2095. Nala decided to verify the King’s claim. He counted
the leaves and fruits and found them to be correct. Rituparna imparted the
knowledge of the science of dice and Nala in turn taught equestrian science to
King Rituparna.
At
this point of time, Kali Purusha left Nala’s body, vomiting the virulent poison
of Karkotaka. Kali Purusha, while leaving blessed King Nala saying, “If anyone
recites your history, they need have no apprehensions from me” (In other words,
persons who recite or listen to Nala’s story will not be affected by Sani Dosha
or evil caused by Kali Purusha). Kali Purusha, then entered the Vibhitaki tree.
From that day, Vibhitaki became an accursed tree, falling into disrepute.
In
traditional Indian medicine, Beleric is known as ‘Bibhitaki’ (Terminalia
belerica).In its fruit form it is used in the popular Indian herbal Rasayana
treatment Triphala. In Sanskrit it is called vibhīdaka ( विभीदक.).
According
to Dymock, Warden, Hooper’sPharmacographia Indica (1890), “This tree, in
Sanskrit Vibhita and Vibhitaka (fearless), is avoided by the Hindus of Northern
India, who will not sit in its shade, as it is supposed to be inhabited by
demons. The pulp of the fruit (Beleric myrobalan) is considered by Hindu
physicians to be astringent and laxative, and is prescribed with salt and long
pepper in affections of the throat and chest. As a constituent of triphala
(three fruits), i.e., emblic, beleric and chebulic myrobalans, it is employed
in a great number of diseases, and the kernel is sometimes used as an external
application to inflamed parts.”
Perhaps
it is this episode which constitutes the basis for the belief that sitting
under a Vibhidaki tree is inauspicious and therefore to be avoided.
Part
III
In
our previous article, we paused our discussion with the exit of Shani Bhagavan
from Nala’s life. Before we commence the narrative let us look at a few facts
about Saturn’s behaviour in transit.
Transits
of Saturn
In
Tamilnadu, Saturn’s 7.5 year transit is classified into three rounds.
First
round Mangu Sani.
This
occurs when 7 1/2 Saturn occurs for the first time. It spoils health and
education.
Second
round Pongu Sani.
This
is considered a fertile or auspicious period, contrary to prevailing views of
text books. Auspicious functions like marriage would materialise. One view
which probably could be inferred is that the second round is less harmful than
the first. Please note that in most cases, first phase of Saturn happens in
childhood whereas second round happens in adulthood – so the person is able to
overcome hassles better.
Third
Round Kungu Sani.
This
may, in several instances, prove to be the final Sade-Sathi in a person’s life.
Mental worries, agony,mourning arise. In many instances, the person many even
die.Out of the 7 1/2 years, Janma Sani is deemed to be the worst. It can also
be life threatening. T
When
Saturn transits the 8th house, sorrows, fear of accidents, attack through
weapons and other dangers are possible. Problems from government arise. The
person gets humiliated. Wasteful expenditure will occur. The person will be
trapped in litigation . Transfer to alien places is likely. The native is
forced to take up menial jobs.
The
saying Buddi Karmanu Sarini (One’s mind functions in accordance with past
karma) is applicable to Saturn’s transit over inauspicious houses. When the
past Karma of a person is bad, the intellect of that person gets corrupted,
forcing that person to perform evil deeds. Such deeds lead to losses, dishonour
and other undesirable consequences. All such events are foreshadowed by transit
of Saturn over inauspicious houses.
With
these introductory remarks, let us proceed to discuss the remaining part of the
story of Nala and Damayanti.
When
King Rituparna with his entourage reached the Vidharba kingdom they were given
a cordial reception by King Bhima. Damayanti, sensing that Nala had appeared in
disguise as Vahuka deputes a female messenger to pick up a conversation with
Vahuka. Vahuka, while talking
to the messenger says, “A chaste woman should continue to live in virtue, even
when deserted by her husband, especially when the latter undergoes
difficulty”.Further he says, “Seeing her husband’s plight, she should not get
angry, especially when he is deprived of kingdom, bereft of prosperity,
oppressed by hunger and overwhelmed by calamity”. As these remarks of Vahuka were conveyed to Damayanti, she
is convinced that Vahuka is King Nala in disguise. Hearing these remarks, she
is oppressed with grief.
Damayanti
confronts Vahuka with a barrage of questions: “Who, except King Nala could
desert his wife in the forest?What is the offence I committed to deserve
this?Why should King Nala desert me, especially when I had married him in a
Swayamvara in preference to the celestials?Why did King Nala break the vow to
protect me which he took at the time of marriage?” King Nala gives a one-line
answer to all these queries, “All these wrong actions are not attributable to
me – they are due to Kali Purusha”.
King
Nala further says, “I have now come here only for your sake. There is no other
purpose for my visit. Kali Purusha was with me when all these evil things
happened. Fortunately, Kali Purusha has already left me. But I want to ask you
a question, “Can any woman, forsaking her loving and devoted husband, choose
another man as her husband?”
Damayanti
says that remarriage is not in her mind at all. In fact, all this drama was
enacted only to bring Nala from Ayodhya to Vidharba. A great king like
Rituparna cannot be enticed to come to Vidharba without a proper reason. This
whole episode of a ‘Second Swayamvara’ is only a concocted drama to ensure that
Nala and Damayanti have a happy reunion.
At
this juncture, King Nala remembers the benediction of the serpent King
Karkotaka. He puts on the clothes given to him and the moment he wears it, he
regains his old form — that of King Nala.With their hearts filled with joy,
both Nala and Damayanti decide to spend sometime in the palace of King
Bhima.King Rituparna now understood that his charioteer is actually a King. He
apologises to Nala in case he had done anything wrong, while in service. Nala
replies, “I was happier in your kingdom Ayodhya, than in my own kingdom”. Then
King Rituparna left for Ayodhya.
After
staying in Vidharba for a month, King Nala re-enters his kingdom with a retinue
of sixteen elephants, fifty horses and an infantry comprising six hundred
soldiers. Nala challenges Pushkara to a game of dice.Nala gives an alternative
suggestion too: In case Pushkara is unwilling to play dice, he could choose to
face him in a battle.
This
time, Nala decides to offer as stake, not only all his valuables and belongings
but also his wife Damayanti. Pushkara is more than happy as winning Damayanti
would mean that she would have to wait for him like a celestial Apsara in
heaven and that it is his great good fortune to get someone who has the beauty
of Damayanti as his companion.Pushkara, this time is worsted in the game of
dice and the kingdom is regained by King Nala.
King
Nala forgives Pushkara for all that had happened. “All the suffering I
underwent is due to Kali Purusha. You are not the real cause. So I forgive
you”, says Nala to Pushkara. Nala gives a portion of the kingdom and obedient
servants to Pushkara to enable him to lead a happy life.The whole city rejoiced
after Nala had taken over as king once again.
Please
note that this narrative is in the form of a story told by Sage Bridaswa to the
Pandava brothers. Concluding the story the Sage says “Nala suffered the woes
all alone but finally regained his prosperity. But I see you,the Pandavas in
the forest, along with Lord Krishna. You are also meeting scholars who are well
versed in the Vedas. So, there is only little cause for sorrow. The influence
of Kali (or Shani Bagwan) is destroyed when one hears the story of Nala besides
that of Damayanti, Rituparna and the serpent King Karkotaka”
The
Mahabharata itself is a long story and the Nala—Damayanti episode could be said
to be a ‘sub– story’. Although we pause at this particular point, the
Mahabharata continues, but we now turn our attention to the moral of this
story. We shall try to assimilate some of the important suggestions our sages
have given us through this story.
Implications
of the story and final comments
1.
Sriharsha’s Naishada Çaritha ends after the swayamvara. But what we have
discussed so far is the entire story of Nala and Damayanti.
2.
For Nala’s reversal of fortune, the reason cited is the entry of Kali Purusha
owing to the failure to wash his feet after attending the call of nature.
Similarly Damayanti had to pay a heavy price for failing to honour the Gods who
came to the swayamvara .Wrong karma and divine wrath are harmful. This is why
both Nala and Damayanti had to suffer.
3.
There is this saying Vivahascha vivadascha samayoreva shobathe” (in debate and
in marriage, only two equals can give rise to glory.) It is a glorious sight to
see two equally erudite scholars debate; so also marriage between two persons
equally good is a delight and will be appreciated by one and all. Here King
Nala is a king of wide reputation. Damayanti, Princess of Vidharba is most
beautiful among humans and even Gods. Hence the marriage of Nala and Damayanti
is extolled in legends like Mahabharata.
4.
According to Srimad Bhagavatam, (I–17–38), Kali Purusha is supposed to be
present in five places: gambling houses, bars or pubs, places where harlotry is
carried on, abattoirs or places of murder and gold stock rooms. It thus turns
out that untruth, infatuation, lust, passion and enmity are the abstract
qualities over which Kali Purusha has his sway.
According
to Bhagwad Gita:“Among punishments I am the rod of chastisement, of those who
seek victory, I am morality, of secret things, I am silence, of the wise, I am
wisdom (Chap 10, 38). This means the Lord has the authority to chastise wrong
doers. So people who have the five above mentioned qualities become liable for
punishment. King Nala played the game of dice with Pushkara. This is how he
fell a victim to kali Purusha.
5.
When Pushkara defeated King Nala, he issued an ordinance that anyone who shows
hospitality to Nala would be executed. When Nala defeats Pushkara, he regains
his kingdom but Pushkara is asked to demit office without loss of regal
splendour. In fact, a portion of the Kingdom is gifted to Pushkara in spite of
his defeat. This shows Nala’s benevolence and Pushkara’s mean mindedness. Our
Rishis could create myths which foreshadow events in the real world.
In
1976, the then Prime Minister of Pakistan Zulfikar Ali Bhutto promoted
Zia–ul–Haq to the post of Chief of Army Staff. Zia overthrew Bhutto in a
bloodless coup d’état on July 5, 1977. Zia eliminated hundreds of political
rivals, minorities, journalists and generals opposed to him. On April 4, 1979
Bhutto was hanged to death by Zia’s martial law regime on an alleged murder conspiracy.One
can easily draw a parallel between the characters of Pushkara and General
Zia-ul-Haq.Zia dealt with Bhutto in ways similar to Pushkara when Nala was
ousted.
6.
There is an ancient Indian tradition by which a great person cannot be invited as
a guest in the absence of a proper occasion. To ensure Nala’s visit to
Vidharba, King Rtuparna had to be invited. The “Second Swayamvara” is merely
used as a pretext to invite King Rituparna to Vidharba, thereby facilitating
Nala’s re-union with Damayanti.
7.
In works such as Garuda purana, there are scientific interpretations given to
human features. For instance facial hair in women is bad, while absence of
facial hair in a man indicates that person may be a crook. In Naishada Charita,
we find that the messenger identifies Damayanti through a mole on her face.
Here it is explained that the mole explains Damayanti’s prosperity and royal
status.
8.
The message of Taittiriya Upanishad isSwadhayaya pravachanabhyam na
paramathithavyam (Seek and also also impart knowledge – never fail to do both)
Here the exchange of knowledge between Nala and Rtuparna is an illustration of
this dictum. Knowledge of dice is gained by Nala and Rituparna learnt
equestrian science. Knowledge thrives only when imparted and this is a good
illustration of the above mentioned dictum.
9.
When the time becomes auspicious, one comes across the right people. When time
was favorable to Nala, he could defeat Pushkara and regain his Kingdom. But all
this was truly achieved on account of his gaining knowledge of dice from
Rituparna. So Nala meeting King Rtuparna could be termed an ‘act of God’. Also
this underlines the truth of the dictum‘Nothing in this Universe happens by
coincidence’.
10.
Snakes bite man due to sins of the past. But in this story Karkotaka does a
dual job. His biting Nala is due to the effect of Kali Purusha. But purvapunya
(merits of earlier births) of King Nala ensured that after biting Nala,
Karkotaka also blesses him and also offers guidance for reuniting with Damayanti.
So it can be said that when man’s karma is favorable, even a snake will turn
out to be an ally.Inscrutable are the ways of destiny.When the caravan was
invaded by wild elephants many people who were looking forward to life were
killed,while Damayanti who was on the vexed with life,survived.
11.
The final benediction offered by Vedavyasa to the reader is this:
“Karkotakasya
nagasya damayantya nalasya cha”
“Rtuparnasya
rajarse kirttanam Kali nasanam”
Think
of the serpent King Karkotaka, of Damayanti and Nala and the Rajarishi
(royal
sage) Rituparna and be fee from the shackles of Kali.
This
is the final benedictory statement of the story. The message conveyed is that
the outcome of human efforts is uncertain; one should not be either overjoyed
with success or lose hope in adversity. The assurance given by Maharishi Vyasa
is this: “ He who recites the story of Nala repeatedly or will listen to its
repetition will never be touched by adversity”. The benefits that accrue to him
would be:All his efforts would be crowned with success.He would be blessed with
success, fame, progeny (sons and grandsons), pre-eminence among men, health and
joy.Such a person would be immune to Shani dosha (or Kali dosha) and therefore
will never face adversity.
As
words of sages are considered axiomatic and have an intrinsic propensity to
come true, I am sure, the avid reader who happens to read the story of Nala and
Damayanti in this the three-part presentation in the pages of MODERN ASTROLOGY
would be in a position to overcome adversity in their personal lives and also
be in a position to guide others to take protection when thwarted by planets in
adverse positions
Guruji. A. Sivaguru Swamy
Whatsapp Skype IMO 9963334337 Facetime 9346346956
Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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