Vasishta at Sandhyachal

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http://www.indianfolklore.org/journals/index.php/ishani/article/viewFile/306/254Sage Vasistha in Sandhyachal

Dr. Binod SarmaThe writer throws light on the visit of Vedic sage Vasistha to Kamrupa. He extensively quotes scriptures toprove sage Vasistha's presence at Sandhyachal, a place with hills and dales on the outskirt of the modern

city of Guwahati. Devout Hindus have been offering worship to Lord Shiva there and taking holy dip in theVasistha Kund, a stony water hole which is said to have been created by Vasistha himself. The write-up isof special interest to those inquisitive about the history and sanctity of this sacred place of pligrimage.

Vasistha was one of the foremost seers of the Vedic era, who is said to be the composer of the seventhMandala of the Rig Veda. Did this sage ever visit Sandhyachal of the easternmost region of the countryand meditate here? In this connection, two things confront us. First, although different sages of

eminence sojourned here at different times in the past, only Vasistha figured prominently in themainland of Kamarupa as corroborated by the ancient texts. Secondly, a place with hills and dalesreferred to as Sandhyachal and associated with the name of the sage exists on the outskirt of the

modern city of Guwahati, where the Ahom King Rajeswar Singha built a temple dedicated to the LordShiva in 1764 and later his brother, King Lakshmi Singha made some arrangements of regular worshipof the Lord in the temple. Devout Hindus have been visiting this place from time immemorial to offer

worship to the Lord Shiva and also to take a dip in the sacred waters of Vasistha Kunda - a stony waterhole referred to have been created by Vasistha himself.Sage Orbya, while narrating the sacred places of Kamarupa to King Sagara mentioned about this kunda

thus - "there, in the middle part of Kamarupa, exists the Vasistha kunda created by Vasistha (TatraVasisthakundantu Vasisthamunisevitam/Kalika Purana, Chap. 51). Incidentally, sage Orbya visitedthis land in the past and consecrated the idol of Shiva at Devargaon or modern Dergaon of Golaghat

district of upper Assam. So, he was well-versed in the general topography of this eastern part. It may,therefore, be assessed that, whatever the sage stated about the origin of the Vasistha kunda was basedon fact.

Vasistha's presence in this hermitage of Sandhyachal has been authenticated by Kapot Muni - anothersage of that period, who sent two young, aspiring ascetics named Vetal and Bhairav to seek guidancefrom Vasistha in their endeavour to earn the grace of Lord Shiva. The two ascetics after a long journey

entered into the territory of Kamarupa and were jubilant to see Vasistha, who was immersed in themeditation of the Lord at Sandhyachal. They paid obeisance to Vasistha, who in turn initiated theminto the path of meditation and also advised them to undertake penance at Natak Saila -- a place now

known as Umananda, which exists in the form of an island on the river Brahmaputra near Guwahati. AShiva temple exists here.Further, it is said that the hillock in this hermitage was named as Sandhyachal by the divine beings for

Vasistha performed sandhya (or meditation) on this hillock (K.P., Chap. 51). It is here that the kingbuilt the temple. In the garbhagriha of the temple, there exists the yogic frame of Vasistha in the formof a rectangular-sized stone in between the two adjacent kundas. The rock-cut kundas, round in shape

on either side of the yogic frame of Vasistha are about one metre in circumference at the top, butgradually become wider below. In the side wall within the kunda on his left hand side, GolokeswarShiva in the form of a linga sarira and the goddess Tara in the form of a navel rest at the depths of 90

cm. and 1mt. 30 cm. respectively. And at the wide bottom of the right hand one, at a depth of 21/2 mts.from the surface exists Mangaleswar Shiva representing the joint form of Shiva and Shakti. Both thekundas remain filled with water throughout the year.

On the western side of this temple at about a distance of 10 mts. over a large rocky surface extending ina north-south direction, flows down the Vasistha Ganga - the stream regarded as sacred as the Ganges,for Vasistha not only invoked the sacred river, Ganges at this place after arriving here but also divided it

into three streams giving the impression of the Trinity (Brahma, Visnu and Maheswar), which wassupposedly made to serve the purpose of his meditation. These streams meeting at a place downwardforms a small pool referred to as mahakunda. Slightly at a lower level of this kunda lies the round

shaped, waist-deep, small-sized Vasistha kunda which has been formed by the three streams called,Sandhya, Lalita and Kanta.Another fascinating aspect of this hermitage is the cottage of Arundhati -- the wife of sage Vasistha,

which is situated on the southern bank of the Vasistha Ganga at about a distance of 11/2 furlongs fromthe Vasistha kunda and his place of meditation. The eastward cottage is but a huge stone with the topportion protruding in the shape of a roof. Inside the cottage, there is a small stone rising about a feet

from below the earthen floor which is known as the yogic frame of Arundhati and has been revered bythe devotees down the ages. What is, however, striking here is that a slab of stone cleanly sliced off fromthe outer surface of the overhead roof is leaning on the northern side of the cottage. A keen observation

leads one to believe that this side was covered purposely to serve as a screen between the interior part ofthe cottage and the place of meditation of the sage and his bathing place as well.Now, the question is, who built all these with a definite plan and purpose in this secluded place? It is

also noteworthy that there is no chisel mark in these stone structures. The king built the temple herebut definitely not the Vasistha kunda, the tridhara or the three streams and the cottage of Arundhati,etc. Away from human habitations and being located in a dense forest which was filled with wild

animals, this hermitage remained isolated for long from the hub of human habitation. This is evidentfrom the fact that no sincere effort has been made to unravel the truth of this hermitage. Even such ascholar as Dr. B. K. Kakati states that Kalika Purana, "does not connect Vasistha's penance with Tara

or any other goddess." (Mother Goddess Kamakhya, 1948, p.31). If that is so, how can we reconcile withthe idol of nabhirupini Tara (navel-shaped goddess Tara) or the Mangaleswar Shiva which existinside the two kundas?

We know that Vasistha advised the two ascetics namely, Vetal and Bhairav to worship Raudri Kali andother goddesses as well in order to propitiate the Lord Shiva (K.P., Ch. 5, v. 128, 129). Moreover, it wasVasistha who cursed the king Naraka as the latter restrained him from worshiping the goddess

Kamakhya at the Nilachal hill. Vasistha meditated on Shiva but he himself proclaimed that Shivabereft of Shakti is incomplete and cannot fulfil the wishes of the sadhakas. So, it can be surmised thathe worshiped Tara-shakti, which is one of the ten mahavidyas of Mahamaya (primordial energy). The

following mantra refers to Vasistha's meditation on the goddess Tara, -'Vasistharadhita vidya tarininabhirupini....' (The naval-shaped goddess Tara, the deliverer, embodiment of knowledge, upon whomthe sage Vasistha meditates).

Dr. Kakati even ventures to describe Vasistha as a 'legendary figure.' "The Vasistha legend seems to goback to Buddhist Tantras and thence was first introduced into the Kalika Purana, whence it ramifiedinto later documents." (Mother Goddess Kamakhya, p. 31).

But, then, one wonders how the so-called legend of Vasistha developed only in this part of the regionand why the writers of the Buddhist Tantras in ancient Kamarupa chose none but this sage alone toassociate with their religion? The correct answer is that, as Saivism was the predominant religion of

ancient Kamarupa and Vasistha being a Saivite to the core, he was prompted to move towards this partin search of his mission. Moreover, the land of Kamarupa was regarded as highly sacred where onecould easily attain success in one's sadhana. This fact is purported not only by the Kalika Purana, but

also by other ancient texts. Tantra sastras termed Kamarupa as a "mahayogasthalam" or a highlyworthy place for undertaking yoga sadhana. It was eulogised as the "foremost place of pilgrimage"(Tirthasuramani) for which it became a centre-stage for the truth-seekers in the past. Here there was

no political or social turmoil in comparison to other parts of the land. This seclusion and a belief aboutthe sanctity of this region contributed greatly to attracting a number of ascetics to this area in the past,

whose names are found to have been associated variously here. This, then strongly supports the adventof sage Vasistha in ancient Kamarupa. Moreover, Kalika Purana remarks thus about Vasistha -- "...inaccordance with the turn of the yugas, he by changing his body, dress and thoughts, delightfully and in

an unperturbed manner moves in the three worlds inducing all to the act of performance of dharma."(K. P. , p. 202.). Again, sage Medhatithi giving away his daughter, Arundhati in marriage to Vasisthasaid -- "O, Brahman, in whichever ashrams you stay, this devoted wife of yours would always follow you

like a shadow observing strict penance and serving you to the best of her capacity," (K.P., p. 198). Thus,the cottage that goes by the name of Arundhati at this hermitage may serve as a supplement to thisview. Needless to say, the Puranic version about Vasistha justly corroborates the facts about the sage

Vasistha of the Mahabharata. Incidentally, the epic specifically referred to his presence in this partwhile eulogizing the greatness of the eastern part of the land thus -- "Ancient sage Vasistha's origin inthe sacrifice of Maitra Varuna, his stay and the decay (of mortal frame) as well appeared to have been

seen in this eastern side." (Udyogparva, Chap. 100. v-13.).In reply to Dr. Kakati's other conjecture, it may be said that the preachers of Tantric Buddhism, in a bidto highlight their cult reclined on the greatness of the Vedic sage Vashistha, who was practising tantric

penance at Sandhyachal of ancient Kamarupa. In doing so, they linked Vasistha with Mahachina(modern Tibet which was the seat of Chainachar sect) and with Buddha himself. Tantric texts,Brahmayamal and Rudrayamal went to the extent of saying that Vasistha on the advice of Buddha

took the path of pancha makara sadhana, which was, however, apparently against the ideology ofSaivite Vasistha. We can now safely say that the Kalika Purana gives a picture of the historical events ofsage Vasistha in course of upholding socio-religious scenario of ancient Kamarupa, whereas the Tantric

texts attempted to manipulate the facts to serve their sectarian interest.That the Vedic sage, at a transitional period, was faced with a complex socio-religious situation isevident from his conflict with the goddess Ugratara, which ultimately led to his disappearence from the

Sandhyachal. Kalika Purana says, "... thus, he disappears after cursing the goddess Ugratara and theKamarupa Pitha" (evamukta Vasisthantu tatraivantardhiyata, K.P., v. 26).Dr. Kakati has no answer as to how the hermitage of the sage originated in Sandhyachal as is evident

from his remark -- "It is worth mentioning, however, that there is a sacred place called Vasisthashram,Vasistha's hermitage, about ten miles to the east of the town of Gauhati. A Shiva temple stands attachedto the hermitage. There is also a temple in the town of Gauhati sacred to Ugratara where, according to

the Kalika Purana, the navel of Sati fell." (M.G.K., p. 32).It, then, emerges that Vasistha's link with the ancient Kamarupa, nay, the present Assam in the hoarypast was a fact rather than a legend.……………………………………..

From Desire to DesirelessnessFor the fulfilment of any desire, we would do well to call upon God first, because only He hasthe power to fulfil all our desires. We may be in the habit of praying to Him with a mind full of

desires, but in the process once we fall in love with Him, then we cannot escape any more! Ourlove with desire gradually changes to love without desire. Once this desireless love takes hold ofus, there is no fear of a fall. The sage Sandilya characterizes this love in these words: "An

intense attachment to God is love—and that is the highest devotion." The great devoteePrahlada says, "O Lord, may I be attracted to you with the same intensity as that of a worldlyperson's attraction to the world." At first sight it looks as if Prahlada has said something rather

ordinary. But if we think deeply we shall see its significance. Most people cannot think ofanything higher than what is connected with the world. If we can love God the way everyoneloves their parents, friends and family, then God-realization won't be far from us.

The Essence of the Gitaby Swami Saradananda (pp. 116-117)