SAGEATRI- PART 2Continuing from part 1 Devayani incident
I ended the first part with kings in the lineage of sageAtri. Of them, Yati and Yayati were the children of Nahush. Yayati had two wives, Devayani andSharmistha. The quarrel between Devayani (daughter of the sage Shukracharya) andSharmishtha (daughter of the Asura King Vrishaparva) originated from a disputeover clothes after bathing in a lake, which quickly escalated into a conflictover caste and status. The specific incident and its consequences are as follows: The Incident at the Lake: While bathing with a group offriends, a wind scattered their garments. Uponreturning, Sharmishtha accidentally donned Devayani’s clothing. BecauseDevayani was a Brahmin (daughter of the guru) and Sharmishtha a Kshatriya(princess), this mistake was viewed as a deliberate insult to her station. The Confrontation: Devayani grew furious, accusingSharmishtha of dressing above her station and likeningher to a "dog eating up the offerings meant for a yajna". Sharmishtha, irritated by the insults and arguing thatshe, as a princess, was superior to the daughter of a hired priest, tore off the garments. The Violence: Enraged, Sharmishtha pushed Devayani intoa dry well and left her there, assuming she would die. The Resolution: King Yayati, who was hunting, discovered and rescued Devayani. As a result of this humiliation, Devayani demanded that herfather, Shukracharya, force Sharmishtha to become her slave. To prevent Shukracharya from leavingthe kingdom, King Vrishaparva agreed, and Sharmishtha became a servant toDevayani. This event eventually led to the marriage of Yayati andDevayani, with Sharmishtha accompanying them as a servant, only to laterviolate the conditions set by Devayani Sharmishtha becomes the second wife of Yayati, due towhich she becomes an ancestor of the Pandavas and the Kauravas. She is featured as a friend of Devayani, for whom she laterbecomes a servant. Herstory is told by Vaisampayana in the Adi Parva of the Mahabharata. In the event, Devayani, still angered by Sharmistha'sassassination attempt in the forest, is bent on revenge. She tells her fatherthat she would not go back to the capital until Sharmishtha serves as herhandmaiden for the rest of her life. Shukracharya also leaves the capital tostay with his dearest daughter. Seeing the plight of her father, KingVrishaparvan, Sharmishtha sacrifices her royal status, and agrees to take upthe role of a handmaiden to Devayani, to protect her kingdom's interests.Devayani comes back to the capital along with her father, and enjoys theservitude of Sharmishtha. Affair After a period of time, Devayani returns to the same forest,along with Sharmishtha and her other servants. Yayati comes to the spot forhunting, and they meet again. The king and the Brahmana's daughter fall in love, and so theformer asks for Devayani's hand from Shukra, as was custom. Shukra offers his consentreadily, but warnsYayati that he is not to have nuptial relations with Sharmishtha. Yayatimarries Devayani, and looks after her well in his palace. The king erects a mansion specifically for the erstwhileprincess, near the artificial woods called the Aśokavanikā, tending to herevery need, but remaining faithful to Devayani. After Devayani bears her first child, Sharmishtha comesacross the king at the Aśokavanikā, and solicits an affair with him. WhileYayati admits that he finds the princess beautiful, he refuses, stating that hehad promised not to lay with her to Shukra. Sharmishtha attempts to persuadehim to sleep with her. She appeals to his position as a monarch, stating thatit is duty to fulfil the desires of his subjects, as well as reasoning that asDevayani's servant, she held no identity, and since Devayani belonged to him,she belonged to him as well: 'O monarch, one may look upon her friend’s husband as herown. One’s friend’s marriage is the same as one’s own. You have been chosen bymy friend as her husband. You are as much my husband, therefore.'— Mahabharata, Sambhava Parva, Section LXXXII Convinced by the princess, Yayati sleeps with her, and in duecourse, she birth to three sons: Druhyu, Anudruhyu, and Puru.] Once, Yayati and Devayani chance upon Sharmishtha's childrenin a garden, and the children reveal their mother's identity. Furious, Devayani storms off tothe realm of the asuras, informing her father of Yayati's affair. Shukra curses Yayati to suffer the infirmities of old age inhis youth. When the king begs him to release him from the curse, Shukrarelents, stating that it could be lifted if one of his sons agreed to sufferthe curse in his place, offering the king his youthfulness. Only Puru accepts to bear the burdenof the curse among all the king's issue, and so he is designated as Yayati'sheir. After enjoying his sensuous youth for a thousand years, Yayati accepts the curse back fromPuru, leaving the latter to reign as king. Puru becomes the ancestorof the eponymous cadet-branch of the Chandravamsha called the Pauravas, whosesuccessors would eventually give rise to the Kuruvamsha,the dynasty of the Pandavas and the Kauravas My note- I have detailed the incidents for tworeasons. 1. How theKuruvamsha, Pandavas and Kaouravas lineage related to to sage Atri. 2. Sukracharya- The guruof demons. Though right or wrong he goes to any extent for the happiness of thedaughter. 3. Onecan see a father born in lagna Idavam/ Thulam and Sukra is well placed andpowerfull, hewill be to any extent for the happiness of their daughter/daughters than to wife or other male children. Yayati had fivechildren, Yadu, Turvasu, Drhyu, Anu and Puru. Yadu is the progenitor of theYadavas, Turvasu was of the Yavanas (Greeks), Drhyu of Bhojas, Anu of Mlecchasand Puru of the Pauravas. They represent the ancient warrior clans who ruleddifferent parts of the land known as Aryavarta, the land of the Aryas. Atri’s lineage also consists of the names of a fewseers and sages such as Sāvāsva,Avistir, and Pūrvātithi, Mudgala, Uddālaki, Shākalāyani, Chāndogya, etc. Atri and Indra Atri’s name appears in a few legends associated with Indra.In one, he was responsible for his defeat and humiliation when he tried tosteal a sacrificial horse from Prithu against the wishes of the sage. In another, he revived his powerswhen he was engaged in a prolonged battle with the demons and his power wasdiminished by Rahu and Ketu. It is also said thatAtri’s action against Indra in the former instance prompted the devas to churnthe ocean and extract Amrit, the nectar of immortality so that they wouldremain invincible and immortal. Sita and Aanasuya-Atri- Mentionin Ramayana Atri is also mentioned in the Ramayana and Mahabharata. It isstated that during his exile, Lord Rama met with Atri who told him aboutDandakaranya, the deep forest which existed beyond the Vindhyas, while Sati Anasuya revealedto Sita the duties of a chaste wife (pativrata dharma). Atri- Mention inMahabharatha In the Mahabharata, Atri is mentioned in the Yuddha Parva,when Dronacharya was fighting a fierce battle and about inflict a great harmupon the Pandavas with uncontrollable anger, thinking that his son, Asvatthma, died. Atri appeared on the battlefield and persuadedhim to stop fighting and give up his life for the sake of Dharma. Originator of Brahmin andvaisya communities Sage Atri is theancestor of some Brahmin and Vaishya communities, who adopt Atri as their gothra. Hisname means the possessor of Sat (pure), Raja (medium) and Tama (dark)qualities. Based on Hindu scriptural tradition, Brahmarshi Atri isindeed revered as a foundational progenitor, and his lineage includes both Brahminand various other communities, including Kshatriyas and Vaishyas. Key Aspects of SageAtri's Lineage and Role: Ancestor of Communities: Many Brahmin communities in Indiaand Nepal trace their heritage back to Sage Atri, using "Atreya" astheir Gotra (lineage). Furthermore, the lineage of Sage Atri is considered thesource of the Lunar Dynasty (Chandravamsha). The "Atreya"Lineage: The descendantsof Atri are known as Atreyas. While many are Brahmins, the lineage also extendsto other groups, including some Vaishya and warrior (Kshatriya) communities. Daughters of Sage Atri(Arundhati or Others) The daughter of Sage Atri is often identified as Arundhati, who was given in marriageto Sage Vashistha. Other sources indicate Atri and Anasuya had a daughter named Brahmavadini. Some sources also mention Vishvavārā Atreyi as a female seer who was adaughter of Rishi Atri and Anasuya. She is referred to as Shubhatreyi incertain narratives, or sometimes associated with the name Amala (Purity). Status as Brahmavadini: In the context of Vedic and Puranicliterature, a Brahmavadini is a woman who dedicates her life to spiritualknowledge, studies the Vedas, and engages in philosophical discussions. As thedaughter of a Saptarshi (Sage Atri) and a highly chaste mother (Anasuya), sheis portrayed as embodying supreme virtue and spiritual wisdom. Context: While most narratives focus heavily on the birth ofthe Trinity-incarnate sons to reward Atri and Anasuya's intense penance, theinclusion of a daughter signifies the completion of their family and thecontinuation of their virtuous lineage. Associated with Purity: Some sources, in detailing thechildren of Atri and Anasuya, refer to this daughter as representing purity(Amala). I will continue as Nextposting Compiled and posted byR. Gopalakrishnan, 25-02-2026 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/1217458734.1275555.1771999587130%40mail.yahoo.com.
