Feminine Protection

Necessity for this knowledge, training and implementation in every home

Following text deals with very crucial subject about delicate nature of women, cause of their mentioned nature and therefore need of their protection, their training in certain qualities and qualification of their protectors. All this is described in details in Anusasan Parva of Mahabharat in chapters 38-43.

Supreme Personality of Godhead – Krsna’s mission is to establish principle of religion, dharma, so that sincere devotees can easily practice devotional service unto Him. Therefore, Krsna inspired Arjuna to fight the battle, dharma-yuddha and gave all credit to him for victory. Krsna, however, spoke Bhagavad-gita, the divine message by which people will be set on the path back to Godhead.

Now, after victorious battle of Kuruksetra, the eldest of pandavs, Yudhisther Maharaj didn’t want to throne the kingdom. This time, even Krsna externally failed to convince Yudhisther Maharaj. Krsna wanted to glorify Bhishmadev and through his mouth Lord convinced Yudhisther Maharaj to accept throne of King. Thereafter Krsna, to give all credit to Bhishmadev, inspired him to speak and train the principles of religion to Yudhisther Maharaj before taking up leadership position and through him to entire human society.

King is supposed to know all the principles of varnasharam-dharam, dharma-artha-kama-moksa and their interaction by attachment and counteraction by detachment, dhana-dharma, stri-dharma, raja-dharma, moksa-dharma etc. and most importantly bhagavad-dharma citing various stories from histories. In Mahabharat, this discussion is covered in over 600 chapters and Srimad-bhagavatam 1.9.26-28 and Prabhupada purport gives a brief yet important summary on the subject.

Leaders and administrative heads are supposed to be perfectly aware of complete principles for conducting the human society under their regime. Their duty is to overall see that it is implemented but they do not preach. For preaching they encourage brahmanas to propagate this knowledge to reach to every state, city, town, community and home – all over the world. In BG chapter 1, Arjuna hesitated to fight because of fear of killing men and thereby making women unprotected. The consequences of unprotected women are nicely placed forward in BG 1.37-43.

Mahabharat, Anusasan Parva, Chapter 38

“Yudhishthira said, ‘O best of the Bharatas, I wish to hear thee discourse on the disposition of women. Women are said to be the root of all evil. They are all regarded as exceedingly frail.’

“Bhishma said, ‘In this connection is cited the old history of the discourse between the celestial Rishi Narada and the (celestial) courtesan Panchachuda. Once in ancient times, the celestial Rishi Narada, having roamed over all the world, met the Apsara Panchachuda of faultless beauty, having her abode in the region of Brahmana. Beholding the Apsara every limb of whose body was endued with great beauty, the ascetic addressed her, saying, ‘O beautiful leady of slender waist, I have a doubt in my mind. You kindly explain this!’

“Bhishma continued, ‘Thus addressed by the Rishi, the Apsara said unto him, ‘If the subject is one which is known to me and if you think that I am competent to speak on it, I shall certainly say what is in my mind.’

Narada said, ‘O amiable one, I shall not certainly appoint you to any task that is beyond your competence. O lady of beautiful face, I wish to hear from you about the disposition of women.’

“Bhishma continued, ‘Hearing these words of the celestial Rishi, that foremost of Apsaras replied unto him, saying, “I am unable, being myself a woman, to speak ill of women. You are great sage and know everything what women are and with what nature they are endued. Therefore, it does not behove, O celestial Rishi, to set me to such a task.

After thus hearing from her, celestial Rishi said, ‘It is very true, O noble lady of slender waist! One incurs fault by speaking what is untrue. In saying, however, what is true, there can be no fault.’ Thus addressed by him, the Apsara Panchachuda of sweet smiles consented to answer Narada’s question. She then addressed herself to mention what the true and eternal faults are of women!’ “

Panchachuda said, ‘Even if high born and endued with beauty and possessed of protectors [father, husband etc.], women wish to transgress the restraints assigned to them. This fault truly stains them, O Narada! There is nothing else that is more sinful than women. Verily, women are the root of all faults. That is certainly known to you, O Narada!

Women, even when possessed of husbands having fame and wealth, of handsome features and completely obedient to them, are prepared to disregard them if they get the opportunity. This, O puissant one, is a sinful disposition with us women that, casting off modesty, we cultivate the companionship of men of sinful habits and intentions.

Women betray a liking for those men who court them, who approach their presence, and who respectfully serve them to even a slight extent. Through want of solicitation by persons of the other sex, or fear of relatives, women, who are naturally impertinent of all restraints, do not transgress those that have been ordained for them, and remain by the side of their husbands. There is none whom they are incapable of admitting to their favours. They never take into consideration the age of the person they are prepared to favour. Ugly or handsome, if only the person happens to belong to the opposite sex, women are ready to enjoy his companionship.

That women remain faithful to their husband is due not to their fear of sin, nor to compassion, nor to wealth nor to the affection that springs up in their hearts for kinsmen and children. Women living in the bosom of respectable families envy the condition of those members of their sex, that are young and well-adorned with jewels and gems and that lead a free life. Even those women that are loved by their husbands and treated with great respect, are seen to bestow their favours upon men that are hump-backed, that are blind, that are idiots, or that are dwarfs.

Women may be seen to like the companionship of even those men that are destitute of the power of walking or those men that are endued with great ugliness of features. O great Rishi, there is no man in this world whom women may regard as unfit for companionship. Through inability to obtain persons of the opposite sex, or fear of relatives, or fear of death and imprisonment, women remain, of themselves, within the restraints prescribed for them.

[Women are better protected when there is social structure around them, i.e. surrounded with family members, relatives and best in association of good devotees rather than opportunity for free mixing in cities – Sometimes there are uncomfortable situation staying with family and quarrel etc. but that is better than breaking up with families, devotees and staying unprotected without social protection around them]

They are exceedingly restless, for they always hanker after new companions. In consequence of their nature being unintelligible, they are incapable of being kept in obedience by affectionate treatment. Their disposition is such that they are incapable of being restrained when bent upon transgression. Verily, women are like the words uttered by the wise.

Fire is never satiated with fuel. Ocean can never be filled with the waters that rivers bring unto him. The Destroyer is never satiated with slaying even all living creatures. Similarly, women are never satiated with men. This, O celestial Rishi, is another mystery connected with women. As soon as they see a man of handsome and charming features, unfailing signs of desire appear on their persons. They never show sufficient regard for even such husbands as accomplish all their wishes, as always do what is agreeable to them and as protect them from want and danger.

Women never regard so highly even articles of enjoyment in abundance or ornaments or other possessions of an agreeable kind as they do the companionship of persons of the opposite sex. The destroyer, the deity of wind, death, the nether regions, the equine mouth that roves through the ocean, vomiting ceaseless flames of fire, the sharpness of the razor, virulent poison, the snake, and Fire all these exist in a state of union in women. [All these above are also confirmed in SB 9.14.36-38, SB 6.18.37-43]

That eternal Brahma whence the five great elements have sprung into existence, whence the Creator Brahman hath ordained the universe, and whence, indeed, men have sprung, verily from the same eternal source have women sprung into existence. At that time, again, O Narada, when women were created, these faults that I have enumerated were planted in them!'” [This is also confirmed in SB 6.18.30]

Mahabharat, Anusasan Parva, Chapter 39

“Yudhishthira further said Bhishma, ‘All men, O king, in this world, are seen to attach themselves to women, overcome by the illusion that is created by the divine Being. Similarly, women too are seen to attach themselves to men. All this is seen taking place everywhere in the world. On this subject a doubt exists in my mind.

Why, O delighter of the Kurus, Bhishmadev, do men (when women are stained with so many faults) still attach themselves to women? Who, again, are those men with whom women are highly pleased and who are they with whom they are displeased? It behove your divine self, O chief of men, to explain to me how men are capable of protecting women? While men take pleasure in women and sport with them, women, it seems, are engaged in deceiving men. Then, again, if a man once falls into their hands, it is difficult for him to escape from them. Like cows ever affecting pastures new, women affect new men one after another. That illusion which the Asura Samvara possessed, that illusion which the Asura Namuchi possessed, that illusion which Vali or Kumbhinasi had, the sum total thereof is possessed by women.

If man laughs, women laugh. If man weeps, they weep. If the opportunity requires, they receive the man that is disagreeable to them with agreeable words. That science of policy which the preceptor of the Asuras knew, that science of policy which the preceptor of the celestials, viz., Vrihaspati knew, cannot be regarded to be deeper or more distinguished for subtility than what woman’s intelligence naturally brings forth.

Verily, how can women, therefore, be restrained by men? They make a lie appear as truth, and a truth appear as a lie. They who can do this, I ask, O hero, how can they be ruled by persons of the opposite sex?

It seems to me that Vrihaspati and other great thinkers, O slayer of foes, evolved the science of Policy from observation of the understandings of women. Whether treated by men, with respect or with disdain, women are seen to turn the heads and agitate the hearts of men. Living creatures, O great Bhishma of mighty arms, are virtuous. Even this is what has been heard by us. (How, then, can this be consistent with fact)?

For treated with affection and respect or otherwise, women (forming a fair portion of living creatures) are seen to deserve criticism for their conduct towards men. This great doubt fills my mind viz., when their behaviour is such, what man is there that can restrain them within the bounds of righteousness?

Please explain this to me, O highly blessed scion of Kuru’s race! It behoves you to tell me, O chief of Kuru’s race, whether women are truly capable of being restrained within the bonds prescribed by the scriptures or whether any one before our time did really succeed in so restraining them.’

[Hearing the faults about women as class – man cannot actually find fault with them for they act according to their instinct. Therefore, men with material desires takes responsibility for this weaker section of society by themselves turning to spiritual master and Krsna, SB 6.18.40 and SB 4.27.1 with purports. A father, husband and sons if uttam-adhikaris can therefore deliver the women through devotional service – SB 6.18.45-68, SB 3.27.53-57. Also Saintly devotees preach the message of Godhead, pure devotional service, by which both men and women become free from bodily conception of life]

Mahabharat, Anusasan Parva, Chapter 40

“Bhishma said, It is even so as you just said, O noble King of mighty arms. There is nothing untrue in all this that you have spoken, O hero of Kuru’s race, on the subject of women, O monarch!

In this connection, I shall recite to you the old history of how in days of yore the high souled Vipula had succeeded in restraining women within the bounds laid down for them.

I shall also tell you, O king, how women were created by the Grandsire Brahma and the object for which they were created by him. There is no creature more sinful, O son, than woman. Woman is a blazing fire. She is the illusion, O king, that the Daitya Maya created. She is the sharp edge of the razor. She is poison. She is a snake. She is fire. She is, verily, all these united together. It has been heard by us that all persons of the human race are characterised by righteousness, and that they, in course of natural progress and improvement, attain to the status of deities. This circumstance alarmed the deities. They, therefore, O chastiser of foes, assembled together and repaired to the presence of the Grandsire.

Informing him of what was in their minds, they stood silent in his presence, with downcast eyes. The puissant Grandsire having ascertained what was in the hearts of the deities, created women, with the aid of an Atharvan rite. In a former creation, O son of Kunti, women were all virtuous. Those however, that sprang from this creation by Brahma with the aid of an illusion became sinful. [This is also confirmed in SB 6.18.30]

The Grandsire bestowed upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted by the desire of enjoyment, they began to pursue persons of the other sex. The puissant lord of the deities created Wrath as the companion of Lust. Persons of the male sex, yielding to the power of Lust and Wrath, sought the companionship of women. Women have no especial acts prescribed for them. Even this is the ordinance that was laid down. The Sruti declares that women are endued with senses the most powerful, that they have no scriptures to follow, and that they are living lies. Beds and seats and ornaments and food and drink and the absence of all that is respectable and righteous, indulgence in disagreeable words, and love of sexual companionship. These were bestowed by Brahma upon women.

Men are quite unable to restrain them within bounds. The creator, Brahma himself is incapable of restraining them within the limits that are proper: What need then be said of men?

This, O chief of men, I heard in former days, viz., how Vipula had succeeded in protecting his preceptor’s wife in ancient times. There was in days of yore a highly blessed Rishi of the name of Devasarman of great celebrity. He had a wife, of name Ruchi, who was unequalled on earth for beauty. Her loveliness intoxicated every beholder among the deities and Gandharvas and Danavas. The chastiser of Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular enamoured of her and sought-after her person.

The great ascetic Devasarman was fully cognisant of the disposition of women. He, therefore, to the best of his power and energy, protected her (from every kind of evil influence). The Rishi knew that Indra was restrained by no principles in the matter of seeking the companionship of other people’s wives. It was for this reason that he used to protect his wife, putting forth all his power.

Once on a time, O son, the Rishi became desirous of performing a sacrifice. He began to think of how (during his own absence from home) his wife could be protected. Endued with high ascetic merit, he at last hit upon the course he should adopt. Summoning his favourite disciple whose name was Vipula and who was of Bhrigu’s race, he said as follows.’

“Devasarman said, I shall leave home (for a while) in order to perform a sacrifice. The chief of the celestials always craves this Ruchi of mine. You should, during my absence, protect her, putting forth all your might! You should carefully pass your time watching for Purandara. O foremost one of Bhrigu’s race, that Indra assumes various disguises.

“Bhishma continued, ‘Thus addressed by his preceptor, the ascetic Vipula, with senses under control, always engaged in severe penances, possessed of the splendour, O king, of fire or the sun conversant with all the duties of righteousness, and ever truthful in speech, answered him, saying, ‘So be it.’ Once more, however, as his preceptor was about to set out Vipula asked him in these words.’

“Vipula said, Tell me, O Muni, what forms does Indra assume when he presents himself. Of what kind is his body and what is his energy? It behove you to say all this to me.’

“Bhishma continued, The illustrious Rishi then truly described unto the high-souled Vipula all the illusions of Indra, O Bharata.*

“Devasarman said, ‘The puissant chastiser of Paka, O regenerate Rishi is full of illusion. Every moment he assumes those forms that he chooses.

Sometimes, he wears a crown and holds the thunder- bolt. Sometimes, armed with the thunder- bolt and wearing a crown on his head, /he adorns himself with ear-rings, in a moment he transforms himself into the shape and aspect of Chandala. Sometimes, he appears with coronal locks on his head: soon again, O son, he shows himself with matted locks, his person clad the while in rags. Sometimes, he assumes a goodly and gigantic form. The next moment he transforms himself into one of emaciated limbs, and dressed in rags. Sometimes he becomes fair, sometimes darkish, sometimes dark, of complexion.

Sometimes he becomes ugly and sometimes as possessed of great comeliness of person. Sometimes he shows himself as young and sometimes as old. Sometimes he appears as a brahmana, sometimes as a Kshatriya, sometimes as a Vaisya, and sometimes as a Sudra. Verily, he of a hundred sacrifices appears at times as a person born of impure order, that is as the son of a superior father by an inferior mother or of an inferior father by a superior mother. Sometimes he appears as a parrot, sometimes as a crow, sometimes as a swan, and sometimes as a Kokila. He assumes the forms also of a lion, a tiger, or an elephant.

Sometimes he shows himself as a god, sometimes as a Daitya, and sometimes he assumes the guise of a king. Sometimes he appears as fat and plump. Sometimes as one whose limbs have been broken by the action of disordered wind in the system, sometimes as a bird, and sometimes as one of exceedingly ugly features. Sometimes he appears as a quadruped.

Capable of assuming any forms, he sometimes appears as an idiot destitute of all intelligence. He assumes also the forms of flies and mosquitos. O Vipula, no one can make him out in consequence of these innumerable disguises that he is capable of assuming. The very creator of the universe is not equal to that feat. He makes himself invisible when he chooses. He is incapable of being seen except with the eye of knowledge. The chief of the celestials sometimes transforms himself into the wind. The chastiser of Paka always assumes these disguises. Do thou, therefore, Vipula, protect this slender waisted spouse of mine with great care. O foremost one of Bhrigu’s race, you should take every care for seeing that the chief of the celestials may not defile my wife like a wretched dog licking the Havi kept in view of a sacrifice. Having said these words, the highly blessed Muni, viz., Devasartnan, intent upon performing a sacrifice, set out from his abode, O chief of the Bharatas.

Hearing these words of his preceptor, Vipula began to think, I shall certainly protect this lady in every respect from the puissant chief of the celestials. But what should be the means ? What can I do in this matter of protecting the wife of my preceptor? The chief of the celestials is endued with large powers of illusion. Possessed of great energy, he is difficult of being resisted. Indra cannot be kept out by enclosing this retreat of ours or fencing this yard, since he is capable of assuming innumerable forms. Assuming the form of the wind, the chief of the celestials may assault the spouse of my preceptor.

The best course, therefore for me, would be to enter (by Yoga-power) the body of this lady and remain there. By putting forth my prowess I shall not be able to protect the lady, for the puissant chastiser of Paka, It has been heard by me, is capable of assuming any form he likes. I shall, therefore, protect this one from Indra by my Yoga-power.

For carrying out my object I shall with my body enter the body of this lady. If my preceptor, coming back, beholds his spouse defiled, he will, without doubt, curse me through wrath, for endued with great ascetic merit, he is possessed of spiritual vision. This lady is incapable of being protected in the way which other women are protected by men, since the chief of the celestials is endued with large powers of illusion. Alas, the situation in which I find myself is very critical. The request of my preceptor should certainly be obeyed by me. If, therefore, I protect her by my Yoga-power, the feat will be regarded by all as a wonderful one.

By my Yoga-power, therefore, I shall enter the body of my preceptor’s wife, I shall stay within her and yet not touch her person, like a drop of water on a lotus leaf which lies on it yet does not drench it at all. If I be free from the taint of passion, I cannot incur any fault by doing what I wish to do, As a traveller, in course of his sojourn, takes up his residence (for a while) in any empty mansion he finds. I shall, after the same manner, reside this day within the body of my preceptor’s lady. Verily, with mind rapt up in Yoga, I shall dwell today in this lady’s body.

Giving his best consideration to these points of righteousness, thinking of all the Vedas and their branches, and with eye directed to the large measure of penances which his preceptor had and which he himself also was possessed of, and having settled in his mind, with a view only to protect the lady, to enter her person by Yoga-power. Vipula of Bhrigu’s race took great care (for accomplishing ‘his purpose).

Listen now to me, O Monarch, as I recite to thee what he did. Endued with great penances, Vipula sat himself down by the side of his preceptor’s spouse as she of faultless features was sitting in her cottage, Vipula then began to discourse to her bringing her over to the cause of righteousness and truth. Directing his eyes then to hers and uniting the rays of light that emanated from her organs of vision with those that issued from his, Vipula (in his subtile form) entered the lady’s body even as the element of wind enters that of ether of space. Penetrating her eyes with his eyes and her face with his face, Vipula stayed, without moving, within her invisibly, like her shadow. Restraining every part of the lady’s body, Vipula continued to dwell within her, intent on protecting her from Indra. The lady herself knew nothing of this.

It was in this way, monarch, that Vipula continued to protect the lady till the time of his high souled preceptor’s coming back after accomplishing the sacrifice which he had gone out to perform.”

Mahabharat, Anusasan Parva, Chapter 41

“Bhishma said, ‘One day the chief of the celestials, Indra, assuming a form of celestial beauty, came to the retreat of the Rishi, thinking that the opportunity he had been expecting had at last come. Verily, king, having assumed a form unrivalled for comeliness and exceedingly tempting to women and highly agreeable to look at, Indra entered the ascetic’s asylum. He saw the body of Vipula staging in a sitting posture, immovable as a stake, and with eyes destitute of vision, like a picture drawn on the canvas.

And he saw also that Ruchi was seated there, adorned with eyes whose ends were extremely beautiful, possed of full and round hips, and baying a deep and swelling breast. Her eyes were large and expansive like the petals of the lotus, and her face was as beautiful and sweet as the moon at full.

Seeing Indra come in that guise, the lady wished to rise up and offer him a welcome. Her wonder having been excited at the unrivalled beauty of form which the person possessed, she very much wished to ask him as to who he was. Although, however, she wished to rise up and offer him a welcome yet her limbs having been restrained by Vipula who was dwelling within her, she failed, O king, to do what she wished. In fact, she was unable to move from the place where she sat. [Therefore quality of shyness need to cultivate in women, SB 1.9.27 purport; SB 1.10.16 with purport; 1.11.31-32 with purports]

The chief of the celestials then addressed her in agreeable words uttered with a sweet voice. Indeed, he said, O beautiful lady of sweet smiles, know that I am Indra, arrived here for your sake I know, sweet lady, that I am afflicted by the deity of desire provoked by thoughts of you. O you of beautiful brows, I have come to your presence. Time wears off.

These words that Indra spoke were heard by the ascetic Vipula. Remaining within the body of his preceptor’s wife, he saw everything that occurred. The lady of faultless beauty, though she heard what Indra said, was, however, unable to rise up for welcoming or honouring the chief of the celestials. Her senses restrained by Vipula, she was unable to utter a word in reply. That scion of Bhrigu’s race, of mighty energy, judging from the indications afforded by the body of his preceptor’s wife that she was not unwilling to receive Indra with kindness, restrained her limbs and senses all the more effectually, king, by his Yoga-powers. With Yoga bonds he bound up all her senses.

Beholding her seated without any indication of agitation on her person, the lord of Shachi, Indra, ashamed a little, once more addressed that lady who was stupefied by the Yoga-powers of her husband’s disciple, in these words, “Come, come, O sweet lady”.

Then the lady endeavoured to answer him. Vipula, however restrained the words that she intended to utter. The words, therefore, that actually escaped her lips (under the influence of Vipula) were, What is the reason of your coming here? These words adorned with grammatical refinements, issued out of her mouth that was as beautiful as the moon. Subject to the influence of another, she uttered these words, but became rather ashamed for uttering them. Hearing her, Purandara became exceedingly cheerless.

Observing that awkward result, the chief of the celestials, monarch, adorned with a thousand eyes, saw every-thing with his spiritual eye. He then beheld the ascetic staying within the body of the lady.

Indeed, the ascetic remained within the body of his preceptor’s wife like an image or reflection on a mirror. Beholding the ascetic endued with the terrible might of penanoos, Purandara, monarch, fearing the Rishi’s curse, trembled in fright. Vipula then, possessed of high ascetic might, left the body of his preceptor’s wife and returned to his own body that was lying near. He then addressed the terrified Indra in the following words.

” ‘Vipula said, wicked souled Purandara, you of sinful mind wretch that has no control over your senses, neither the deities nor human beings will worship you for any length of time ! have you forgotten it, Indra, does it not still dwell in your remembrance, that Gautama had cursed you in consequence of which thy body became disfigured with a thousand sex-marks, which, owing to the Rishi s compassion, were afterwards changed into organs of vision, eyes. I know that your art of an exceedingly foolish understanding, that your soul is uncleansed, and that your art of an exceedingly unstable mind.

Fool, know that this lady is being protected by me. Sinful wretch, go back to that place from where you have come, O foolish soul, I do not consume you today into ashes with my energy.

Verily, I am filled with compassion for you. It is for this that I do not, O Vasava, wish to burn you. My preceptor, endued with great intelligence, is possessed of terrible might. With eyes blazing with wrath, he would, if he saw you, have burnt thy sinful self today. You should not, Sakra, do its like again. The Brahmanas should be regarded by you. See that you does not , with your sons and counsellors, meet with destruction, afflicted by the might of the Brahmanas. You think very much that you are an immortal and that, therefore, art at liberty to proceed in this way. Do not, however disregard the Brahmanas. Know that there is nothing unattainable by penance.

“Bhishma continued, Hearing these words of the high-souled Vipula, Indra without saying anything, and overwhelmed with shame, made himself invisible. A moment after he had gone away, Devasarman of high ascetic merit, having accomplished the sacrifice he had intended to perform came back to his own asylum. When his preceptor came back, Vipula, who bad done an agreeable deed, gave, unto him his wife of faultless beauty whom he had successfully protected against the machinations of Indra. Of tranquil soul and full of reverence for his preceptor, Vipula respectfully saluted him and stood in his presence with a fearless heart. After his preceptor had rested awhile and when was seated with his wife on the same seat, Vipula represented unto him everything that Indra had done.

Hearing these words of Vipula, that fore-most of Munis, endued with great prowess, became highly gratified with him for his conduct and disposition, his penances, and his observances. Observing Vipula’s conduct towards himself his preceptor and his devotion also, and noting his steadiness in virtue, the puissant Devasarman exclaimed, Excellent, excellent. The righteous-souled Devsarman, receiving his virtuous disciple with a sincere welcome, honoured him with a boon. Indeed, Vipula, steady in virtue obtained from sis preceptor the boon that he would never swerve or fall away from righteousness, Dismissed by his preceptor he left his abode and practised the most severe austerities. Devasarman also, of severe penances, with his spouse, began from that day to live in those solitary forest, perfectly fearless of him who had slain Vala and Vritra.

Mahabharat, Anusasan Parva, Chapter 42

“Bhishma said, ‘Having accomplished his preceptor’s request, Vipula practiced the most severe penances. Possessed of great energy, he at last regarded himself as endued with sufficient ascetic merit. Priding himself upon the feat he had achieved, he wandered fearlessly and contentedly over the Earth monarch, regarded by all as one possessed of great fame for what he had done. The puissant Bhargava regarded that he had conquered both the worlds by that feat of his as also by his severe penances.

After sometime had passed away, delighter of the Kurus, the occasion came for a ceremony of gifts to take place with respect to the sister of Ruchi. Abundant wealth and corn were to be given away in it. Meanwhile, a certain celestial damsel, endued with great beauty, was journeying through the skies. From her body as she coursed through the welkin, some flowers dropped down on the Earth. Those flowers possessed of celestial fragrance fell on a spot not far from the retreat of Ruchi’s husband. As the flowers lay scattered on the ground, they were picked up by Ruchi of beautiful eyes.

Soon after an invitation came to Ruchi from the country of the Angas. The sister, referred to above, of Ruchi named Prabhavati, was the wife of Chitraratha the ruler of the Angas. Ruchi, of very superior complexion, having attached those flowers to her hair, went to the palace of the king of the Angas in answer to the invitation she had received. Beholding those flowers on her hair the queen of the Angas, possessed of beautiful eyes, urged her sister to obtain some for her. Ruchi, of beautiful face, speedily informed her husband of that request of her sister. The Rishi accepted the prayer of his sister-in-law.

Summoning Vipula into his presence Devasarman of severe penances commanded his disciple to bring him same flowers of the same kind, saying, Go, go! Accepting without hesitation the request of his preceptor, the great ascetic Vipula, O king, answered, So be it. And then proceeded to that spot whence the lady Ruchi had picked up the flowers that were wanted by her sister. Arrived at that spot where the flowers (picked up by Ruchi) bad fallen from the welkin, Vipula saw some others still lying scattered, They were all as fresh as if they bad been newly plucked from the plants whereon they grew. None of them had drooped in the least. He took up those celestial flowers of great beauty.

Possessed of celestial fragrance, Bharata, Vipula got them there as the result of his severe penances. The accomplisher of his preceptor’s request, having obtained them, he felt great delight and set out speedily for the city of Champa adorned with festoons of Champaka flowers.

As he proceeded, he saw on his way a human couple moving in a circle hand in hand. One of them made a rapid step and thereby destroyed the rhythm of the movement.

For this reason, O king, a dispute arose between them. Indeed, one of them charged the other, saying, You hastily made a quicker step! The other answered, No. Verily, as each maintained his own opinion obstinately, each, O king, asserted what the other denied, and denied what the other asserted. While thus disputing with each other with great assurance, an oath was then heard among them. Indeed, each of them suddenly named Vipula in what they uttered. The oath each of them took was even this : that one amongst us two who speaking falsely, shall in the next world, meet with the end which will be the regenerate Vipula’s !

Hearing these words of their, Vipula’s face became very cheerless. He began to reflect, saying unto himself, I have under-gone severe penances.

The dispute between this couples is hot. To me, again, it is painful. What is the sin of which I have been guilty that both these persons should refer to my end in the next world as the most painful one among those reserved for all creatures? Thinking in this strain, Vipula, best of monarchs, hung down his head, and with a cheerless mind began to recollect what sin he had done.

Proceeding a little way he beheld six other men playing with dice made of gold and silver. Engaged in play, those individuals seemed to him to be so excited that the hair on their bodies stood on end. They also (upon a dispute having arisen among them) were heard by Vipula to take the same oath that he had already heard the first couple to take. Indeed, their words had reference in the same way to Vipula. He amongst us who, led by cupidity, will act in an improper way, shall meet with that end which is reserved for Vipula in the next world.

Hearing these words, however, Vipula, although he strove earnestly to recollect, failed to remember any transgression of his from even his earliest years, thou of Kuru’s race. Verily he began to burn like a fire placed in the midst of another fire. Hearing that curse, his mind burnt with grief. In this state of anxiety a long time elapsed.

At last he recollected the manner in which he had acted in protecting his preceptor’s wife from the machinations of Indra. I had penetrated the body of that lady, placing limb within limb, and face within face. Although I had acted in this way. I did not yet tell my preceptor the truth. Even this was the transgression. You of Kuru’s race which Vipula recollected in himself.

Indeed O blessed monarch, without doubt that was the transgression which he had actually committed. Coming to the city of Champa, he gave the flowers to his preceptor. Devoted to superiors andseniors, he worshipped his preceptor in due form. [Therefore one shouldn’t hide anything from preceptor even though slight or major fault]

Mahabharat, Anusasan Parva, Chapter 43

“Bhishma said, ‘Beholding his disciple returned- from his mission, Devasarman of great energy addressed him in words which I shall recite to you, O King.

‘Devasarman said, ‘What have you seen, Vipula, in course of your progress, disciple, through the great forest? They whom has seen knew you, Vipula. I, as also my spouse Ruchi, know how you have acted in the matter of protecting Ruchi”

‘Vipula said, regenerate Rishi, who are those two whom I first saw? Who also are those other six whom I saw subsequently? All of them know me, who, indeed, are they to whom you refers in your speech to me?

“‘Devasarman said, The first couple, regenerate one, whom you saw, are Day and Night. They are ceaselessly moving like a circle.

Both of them know the transgression of which you has been guilty, those other men (six in number) whom, learned Brahmana, you saw playing cheerfully at dice, are the six Seasons. They also are acquainted with your transgressions. Having committed a sin in secrecy, no sinful man should cherish the assuring thought that his transgression is known only to himself and not to anyone else. When a man perpetrates a sinful deed in secret, the Seasons as also Day and Night behold it always. Those regions that are reserved for the sinful shall be yours (for what you have done). What you have done, you did not tell me. That your sin was not known to any one, was your belief, and this conviction bad filled you with joy.

You did not inform the preceptor of the whole truth, choosing to hide from him a material portion. The Seasons, and Day and Night, whom you have beard speak in that strain, thought it proper to remind you of your transgression. Day and Night, and the Seasons are ever conversant of all the good and the bad deeds that are in a man. They spoke to you in that way, regenerate one, because they have full knowledge of what you have done but which you haven’t the courage to inform me of, fearing your have wrong.

For this reason those regions that are reserved for the sinful will be yours as much. You did not tell me what you have done. You were fully capable, O regenerate one, of protecting my wife whose disposition by nature, is sinful. In doing what you did, you did not commit any sin. I was, for this, gratified with you ! O Best of Brahmanas, if I had known you to have acted wickedly, I would without hesitation, have cursed you entirely.

Women become united with men. Such union, is very desirable with men. You have, however, protected, my wife in a different sprit. If you have acted otherwise, a curse would have been denounced upon you. Even this is what I think. You have O son, protected my spouse. The manner in which you have done it has now become known to me as if you have yourself informed me of it. I have, O son, become gratified with you. Believed of all anxiety, you shall go to higher destinations.

Having said these words unto Vipula, the great Bishi Devasarman, ascended to Heaven with his wife and his disciple and began to pass his time there in great happiness.

In course of conversation, O King, on a former occasion, the great ascetic Markandeya had narrated to me this history on the banks of Ganga. I, therefore, recite to you.

Women should always be protected by you (from temptations and opportunities of every kind). Amongst them both kinds are to be seen, that is those that are virtuous and those that are not so. Those women that are virtuous and those that are not so.

Those women that are virtuous are highly blessed. They are the mothers of the universe (for they it is that cherish all creatures on every side). They, it is, king, that uphold the Earth with all her waters and forests. Those women that are sinful, that are of wicked behaviour, that are the destroyers of their races, and that are wedded to sinful resolves, are capable of being ascertained by indications, expressive of the evil that is in them, which appear, O king, on their bodies.

It is even thus that high-souled persons are capable of protecting women. They cannot, tiger among kings, be protected in any other way. Women, chief of men, are fierce. They are endued with fierce prowess. They have none whom they love or like, so much as them that have sexual intercourse with them. Women are like those (Atharvan) incantations that are destructive of life. Even after they have consented to live with one, they are prepared to abandon him for entering into engagements with others. They are never satisfied with one person of the opposite sex, O son of Pandu.

Men should feel no affection for them. Nor should they entertain any jealousy on account of them. King I having a regard only for the considerations of virtue, men should enjoy their society, not with enthusiasm and attachment but with reluctance and absence of attachment. By acting otherwise, a man is sure to meet with destruction, delighter of the Kurus, tiger among kings, reason is respected at all times and under all circumstances. Only one man, viz, Vipula, had succeeded in protecting woman. There is none else, king, in the three worlds who is capable of protecting women.’

[Qualities of Vipula are already mentioned herein – detached in dealings with women to protect them though coming in intimate contact with them SB 3.23.11-44; SB 3.23.44, ‘just to give pleasure to Devahüti’, detached and nothing for personal sake but to serve, yet earlier he was completely absorbed in his bhajan, freedom from desire to enjoy even in the act of extreme enjoyment – because of higher service to Guru and Gauranga, sense controlled yet sensitive; therefore there is need of training of men to become first-class by performance of devotional service to Lord]