Lakshman Rao
In our ancient scriptures, each personality is crafted to exemplify the highest level of self-control, known as “Rishika.” Upon closer examination, it becomes evident that every Rishi strives to surpass others on their chosen paths, always adhering to the moral principles laid down in the “Vedas,” referred to as “Shrutis.” These Rishis, supreme creations serving as guiding lights for all beings on Earth, meticulously compiled codes of conduct. These codes, known as “Smritis,” were designed to suit the prevailing conditions of each era, or Yugas.
In the Krutha Yuga, the Manusmriti prevailed; in the Treta Yuga, the Gauthama Smriti; in the Dwapara Yuga, the Parasara Smriti; and in the Kali Yuga, the Sankhalikha Smriti. Each Smriti was refined and adapted to address societal needs, and kings were required to rule in strict accordance with these laws. No king could deviate from this code, as their governance was guided by six or eight Rishis who excelled in the study, improvement, and application of the Vedic code, ensuring justice for all living beings.
The divine order was safeguarded by four celestial forces—Agni, Vayu, Varuna, and Indra—bestowing strength upon the king to administer justice righteously. As a result, the king was often regarded as an incarnation of God. However, even bad kings could not escape punishment, though their retribution was delivered in different dimensions and forms.
The overarching aim of these ancient works was to promote adherence to one’s path without deviation, thereby maintaining balance and impartiality, which is the essence of nature. One particularly profound narrative, told by Vedavyasa, concerns Rishi Suka, his divine son, who mastered all disciplines under the tutelage of Brihaspati and returned to Vedavyasa at the age of fourteen. Suka, with his unparalleled wisdom, was deemed the most suitable person to teach, guide, rule, and command.
As Vedavyasa prepared Suka for his future responsibilities, he observed his son spending his days at the ashram, performing rituals and chanting the three Vedas, which Vedavyasa later divided into four, selecting portions from each. One morning, as Suka walked past a lake where village women were bathing, his presence, combined with the enchanting chants of the Vedas, mesmerized the entire atmosphere. The women, captivated by the serenity, watched him pass without realizing their own state, as birds and leaves swayed joyfully in response to the peaceful aura.
Later, when Vedavyasa followed the same path, he noticed that the women, who had openly gazed at Suka, now hid themselves from his view. Shocked and disheartened, Vedavyasa prayed to Sage Narada for guidance in overcoming his moment of weakness. Narada explained that a subtle trace of desire, nurtured by ego, still lingered within Vedavyasa, manifesting as competitive thoughts.
Vedavyasa, reflecting on his state, lamented: “I am an old man who has rewritten and divided the Vedas, composed eighteen Puranas, and attained the consciousness of a Rishi. Yet Suka, at just fourteen, has achieved such profound self-control that nature itself recognizes it. Despite my wisdom, I am still bound by worldly desires.”
Narada revealed that nature first identifies any lingering desires and responds accordingly. The women saw only devotion in Suka, as his purity allowed nature to flow freely through him, whereas Vedavyasa’s remaining desires caused them to hide. Narada then prescribed a remedy for Vedavyasa: to compose the “Bhagavata,” a work that would channel his inner creativity, allowing him to merge with nature and the universe. This task would purify his mind, freeing him from desire and securing his place in the cosmos—an embodiment of the “experiment with truth.”
