Brihaspati Dev presented his philosophy as an alternative to the prevalent Vedic faith, focussing heavily on rationalism and materialism. He rejected existence of celestial gods of Vedic culture, and soul of the spiritualists. He even criticised Kanad’s theory of atoms, rejecting ether as a vague element which was beyond perception by the senses. He lent credence to what could be known through sense organs. Mocking the celestial gods, he ridiculed Vedic sacrifices, taunting that the performers would have gained better health had they fed ghritam, purified butter, themselves instead of wasting that by throwing in the fire.
Maharshi Ne and Shaunak Rishi, the two great pioneers of the Vedic faith, took exception to what Brihaspati Dev was bragging about. His scornful manner of referring to the Vedas had particularly embittered them. In an attempt to pay him back, they launched a scathing attack on Brihaspati Dev, jibing at him that he, who had been myopic in his vision and bedraggled with brazen materialism, could not appreciate the greatness of the Vedic hymns.
Wary of the discussion veering towards acrimony, Panini, who was presiding over the session, arose from his seat aligning his Varnamala around his neck, and tendered moderation by making the two sides realise that their respective streams were right in their own way.
Maharshi Bhardwaj of Prayag, who later authored a book called ‘Vaimanika Shastra’ on aeronautics, was heard with awe and attention when he described how he planned to fabricate an aerial vehicle, which he called Vayuyan, by putting mercury inside and fire at the bottom of a well-formed structure, which would have two wings propelled by air. He further elaborated that such aeroplane could carry many people in it, and would be useful not only for joy ride, but for escaping from a fort when the enemy had set fire to the forest around it. He also floated an idea of preparing a Jalyan, ship, which could make people travel very fast through waters. He asked for an opportunity to experiment and translate these ideas into reality with the help of scholars and students at the nascent Vidyapeeth. His proposal was immediately approved by Shiv, Panini and Brihaspati Dev.
Next turn to speak was of Sushrut, the illustrious son of the great medicine man of yesteryears, Dhanvantari, who was a kin of the slain king Divodasa (Dhanvantari was uncle of Divodas). Sushrut had learned surgery from Maharshi Bhardwaj, who was famed for having given birth to Sage Agastya through a fertilised egg in a pot. Sushruta had further advanced this science by experimenting with fertilisation of semen from a male in a pot called Droni, instead in a female ovum, and had given life to a person who was later known as Drona.
At the instance of Panini, his disciple Shulb, who was also a teacher at Vishwayatan, delivered a short talk on ganit (mathematics) describing techniques for the construction of ceremonial altars for Vedic sacrifices, and on jyotish (astrology) describing the ways to develop better understanding of climate and rainfall patterns for wise selection and timely sowing of crops. Shulb surprised the audience by presenting the concept of zero as a number in its own right, and claimed that the numerals could be stretched much far beyond nine by just adding zero to numbers from one to nine.
When Charak, the disciple of Sushrut, was called to deliver his talk on Rasayan (chemistry), the audience grew restive, evincing that it was in no mood to listen to any more lectures on technical topics. Sensing that the sessions of the seminar were too protracted and the discussions had become too weary, Panini announced conclusion of the seminar after a brief speech in appreciation of the speakers, and a sincere expression of thanks to them by Shiv.
A brief session was convened shortly to select faculty members and other personnel for the Vidyapeeth. Panini, Maharshi Ne, Shaunak Rishi, Brihaspati Dev and Maharshi Bhardwaj were reluctant to accept the offer of staying on the campus as resident Acharyas. They, however, agreed to depute their able disciples to work as resident Acharyas, and promised to visit the campus as frequently as possible as visiting Acharyas. They also consented to figure on the Vidwat Parishad, academic council, of the Vidyapeeth. Those who were willing to stay on the campus included Panini (on persistent requests from Shiv), Sushrut (being a local resident of Kashi) and Vishwakarma (on request from Shiv and permission from Brihaspati Dev). Panini was made the Kulpati, vice-chancellor; Bhero was made Kulanushasak, proctor; while Gannu was appointed Kul-prashasak, administrator, of the Vidyapeeth.
Narad, who had attained the status of a Maharshi by then; and had given an enchanting rendition of a song playing on his one-stringed instrument at the commencement of the inaugural function, was approached by Shiv with a request to run the department of art and culture, but he declined the offer. Shiv smiled at his friend’s refusal, realising that his friend loved to live a life of vagabond. He took the responsibility of running that department on himself.
Kanad was asked to bear an additional responsibility of heading the department of material science. Sushrut was to head medical science department, Charak the chemistry department with additional responsibility to undertake research on impact of Somras on spiritual advancement of the people. Vishwakarma was willing to supervise the architecture department, while Bhardwaj’s disciple Kumbhaj agreed to teach at the engineering department, including the fledgling science of aeronautics. Bhero, the Kulanushak, had to run the department of physical science and warfare studies.
On insistence by Shiv, a school devoted to studies and research on women welfare and development was also opened on the campus. Parvati acceded to work as the principal of this school, while Brahmavadini, woman scholars of Vedas, namely, Lopamudra, Ghosha, Maitreyi and Gargi were requisitioned from Naimisharanya to teach at the school.
Shiv had a desire that a Sadhna Kendra be established at the Vidyapeeth, which should run as a centre for spiritual persuasion. However, his proposal met with an opposition from those who considered spirituality as their own area of interest. They believed that they had an exclusive right to guardianship of Vedas, asserting that all spirituality flowed from the Vedas only. They were reluctant to make space for others, perceiving them as unfit for spiritual pursuit. The Vidwat Parishad, however, approved the proposal in view of Shiv’s keenness. But, there arose the issue of appointing Acharya and Upadhyayas for the Centre. Shiv volunteered to run the Centre, while Panini spared Patanjali from the Vishwayatan.
Maharshi Ne and Shaunak came up with a proposal that a school of Vedic studies also be opened at the Vidyapeeth, stressing the need to appreciate and imbibe the Vedic faith and values. As was expected, Brihaspati Dev embarked on opposition, decreeing the proposal as wastage of time and resources in pursuance of a perceived nebulous subject. Thanks to his concern for frugal resources available to Vidyapeeth, Brihaspati Dev did not come up with a proposal pressing for one such school for pursuance of his own Charvaka philosophy. He believed that his philosophy was already spreading like a wildfire among the people at the strength of its popular appeal and being steeped into sound rationality. Notwithstanding the dissent from Brihaspati Dev, Shiv accorded approval to the proposal for a Vedic school at the Vidyapeeth.
A proposal came up for appointing Shiv as Kuladhipati, the Chancellor, of the Vidyapeeth. Bringing the proposal, Panini made a brief but impassioned speech: “I am very fortunate to be guru of Shiv, who himself is the first Guru for all learning. I am pleased that his passion for knowledge and compassion for people have prompted him to launch this great institution for the good of the people. He is .....he is....he is....”. Panini started stammering under pressure of emotions, and went into a swoon. He, however, continued speaking even in deliquium, disclosing that Shiv was the God himself and that it was revealed by Mother Goddess in dream.”
The revelation by Panini triggered an explosion of surprises among Ne, Shaunak and Bhardwaj, who admitted to having seen similar dream. They huddled together and started shrieking hysterically that the God himself was among them. Brihaspati, who was silent by then sniggering at their puerile squeals, spoke out, “Don’t push him to the imaginary Godhood; let him remain a human being – a fine human being, an ideal for us. He is more
than your God; he is Mahadev, the god of your gods, and more than them all put together. He is Vishwanath, the lord of this earthly world.”
Shiv was silent amidst the din of febrile averments and remained indifferent to their weird claims. He, however, smiled at Brihaspati Dev as if approving his point of view. Reminding them of the instant business of appointing a Kuladhipati, he listlessly consented to assume the position, despite being averse to holding pompous positions, as it related to his dream project and ambition to spread education.
9.8
Shiv faced difficulty in arranging funds for his dream project. He sought donations from wealthy people and rich wards of some students. Nevertheless, he was unable to meet the requirements of food of the students and salaries of the teachers and employees. He appealed to the students to devote some of their time in seeking alms from the householders to meet the requirement of their daily food. He made an impassioned speech to dispel their hesitation, lauding begging for a great cause, and adding that it would instil a sense of modesty in them as well as it would bring them closer to the real life of householders. He set an example by himself venturing out to beg alms from door to door, despite protests by Parvati. People were amazed to see that Shiv himself appeared daily in the morning at their doorsteps for alms. They acclaimed his devotion to the cause of people.
A couple of months later, Shiv was very happy to see that Vidyapeeth was fast emerging as a great seat of knowledge, attracting scholars and students from far places. Kashi was swiftly rising to fame as a centre of learning and culture. Shiv wished that he could open more such universities at other places across the country. He decided to keep the wish to himself for the time being and try to translate it into reality gradually at opportune time.
9.9
Shiv would spend most of his time on the campus, visiting various faculties, holding discussions with Acharyas and Upadhyayas, suggesting ways to improve on the content of the courses. He would, sometimes, take classes to avail himself an opportunity to interact with students, and acquaint them with revolutionary ideas.
Shiv would also visit dormitories of students to make it sure whether the living conditions there were hygienic and congenial. During such visits he would invariably inspect the kitchens to ensure that the students were getting nutritious food. He would insist, in parleys with Bhero, the Kulanushasak that the rules of cleanliness be observed and the set paradigm of moral conduct be maintained.
Shiv was always keen to learn anything new and would exhort the teachers to embark on new researches and new experiments. He was very fond of Kanad, the vice-chancellor, and was keen to understand his atomic theory, by asking many questions in areas which appeared vague to him.
Shiv was hugely fascinated to Bhardwaj’s yantriki, the mechanics, and wished that his experiments in fabricating a vayuyan, the airplane, become a success as he perceived it a great leap towards advancement of the humanity. He would discuss the project with Bhardwaj whenever Bhardwaj would visit Vidyapeeth. Bhardwaj would frequent Vidyapeeth, leaving behind his gurukul at Prayag, attracted by the ambitious project and Shiv’s encouragement for the accomplishment. Shiv was always eager to arrange funds for the project. Whenever they encountered any enigma, Shiv along with Vishwakarma, the engineer and architect, and Bhardwaj’s disciple Kumbhaj, who was in-charge of the vayuyan project, would run to Bhardwaj at Prayag for consultation and guidance. When necessary, Bhardwaj would rush with them to Vidyapeeth at Kashi to undertake corrective measures and close supervision.
Shiv’s concern for all creatures made him look for ways to alleviate horses of their sufferings at the hands of the rich and noble who mercilessly used them in pulling chariots and carriages. Once, Shiv shared his concern with Bhardwaj, impressing upon him to devise some machine that could be a substitute for a horse in pulling chariots. Bhardwaj devoted himself to engineer the machine, and achieved success after hard work of months. The success was celebrated with much fanfare and Shiv and Bhardwaj undertook the maiden journey, from Kashi to Prayag, in a chariot driven by machine and not pulled by horses. Shiv named the chariot Anashva Rath, the chariot not pulled by a horse. Nandi was dismayed when he saw for the first time Shiv leaving in a chariot and on not on his back. Nandi’s despair was not hidden from Shiv who made Nandi understand the significance of machine and its utility in allaying the pain of labour of man and animal in future.
9.10
On the campus of the Vidyapeeth there was a department called Arogya Kendra, the wellness centre, which had later taken a fancy name of Ayurveda, the Ved of healing, at the instance of Sushrut, the master of surgery, who was the head of the department (Vibhag). Shiv would often visit the Ayurved Vibhag to see Sushrut’s disciple Charak, who was entrusted with running the section of medicine. Shiv would talk to him for hours, telling him about the properties of various herbs, which he had earlier come across during his stay at Sur Kshetra and Vishwayatan. He would recount how he had grown his own garden at Kailash and had conducted many experiments in medicinal properties of plants. He would tell him how he had made advances in technology of brewing Somras. He was content that he had given the technology to a capable person like Charak. He would exhort Charak to grow a Bhaishajyodyan, the garden of medicinal plants, on the campus or in some neighbouring area.
One day, Shiv disclosed how he happened to come across a variety of plants and trees during his journey from Kailash to Kashi. He admitted that many of them were narcotic or aphrodisiac in effect if consumed. He shyly confessed that during that journey he had developed fondness for marijuana and dhatura, which had now grown into addiction.
Shiv would often lead Charak and his team in search of medicinal plants in the nearby forests, and sometimes would go to far south beyond Vindhyatavi in search of the plants. Sometimes they succeeded in determining the medicinal property of the plants and sometimes they would defer the experiment for subsequent endeavours under simulation at Vidyapeeth. They had thus collected a huge variety of saplings of plants and trees, and were growing the Bhaishjyodyan at a large tract of land on the western side of the Vidyapeeth.
9.11
It was the night of new moon in the month of Shravan; the pitch dark night was overlaid with thick clouds. The rain was falling intermittently since evening. The people had rushed early to their homes, and by midnight they were in deep sleep. They suddenly awoke to a deafening sound and flash of thousand suns. When out of their homes, they saw a bizarre incandescence hurtling down from the sky. Fear-stricken, they scurried to Shiv, crying “Trahimam! protect us; protect us from the demon pouncing from the sky.” Shiv, who was already out in the open, saw a fireball blazing across the sky and falling with a huge thud at the vast sandy field across the Ganga river. Shiv immediately recognised that it was a meteorite having fallen from the sky.
Next day morning, Shiv took people to the site across the river to show what it was that had created panic last night. To their surprise it was a slab of dark stone, stuck in a deep crater. Supposing that it could be very hot, Shiv asked some men to bring water from the Ganga and pour over the slab so that it could be cooled. The thin streak of water evaporated immediately due to heat of the slab. The libation lasted for some time till Shiv eventually went down the crater, but he found that the slab had broken into pieces. In total, the pieces were twelve. Shiv squealed ebulliently that it was a gift from the Sky to the Earth.
Shiv got one piece kept at a place close to his Dham and the rest eleven in safe custody near the Anusheelan Kendra on the campus of Vidyapeeth. The piece near his Dham was later ceremoniously installed on a fancifully designed base. It was greatly venerated by the people with awe that it had emerged from the sky, and also because Shiv paid a lot of respect to it.
The people passing by Shiv’s Dham would pay obeisance to the stone slab; some would even go near it to have a closer view of it. Some would offer libation of water to it to emulate Shiv cooling it. There were others who would bring milk and honey for libation of the slab. A roof on four pill
ars was hurriedly brought up to provide shade to the slab.
People would try to understand the slab in various ways. Many of them would refuse to talk about it and showed great respect and devotion, under spell of Shiv’s enthusiasm for the slab. They were the people who would offer libation to the slab to cool it, hoping that it would bring peace and prosperity to them. Some would relate it to virility, while others joked that it was sky’s phallus piercing into earth’s vagina. Some lecherous among them would take this interpretation too far, ribaldly relating it to Shiv and Parvati. They would derive erotic pleasure by calling the slab Shiva Lingam, the phallus of Shiv, and the base holding it that resembled an open vagina, Yoni, the vagina of Parvati. Some sagacious ones would try to moderate this view by calling it the union of Shiv, the Man, with Shakti, the female counterpart representing Power of the Man.
Shiv was amused when talks of different interpretations reached him. He approved all the interpretations, emphasising that everybody has got right to view a thing as per his own vision. He would laugh a lot when some people close to him would bring to his notice the carnal twist of the matter. When one of them suggested that such prurient depiction be banned, Shiv dismissed it, stressing the importance of letting everyone have one’s say without fear. He reiterated his averment that repression causes perversion and eventually gets vent through criminal acts. When he was reminded that such free expression would trigger conflicts in the society, he scoffed at the apprehension, clarifying that the people were sagacious enough to be provoked by such things. When someone argued that such freedom would set a bad precedence for the future societies, Shiv set aside his concern, stating that every society would take care on its own as the world was not a static but a dynamic phenomenon.
Becoming God Page 16