Chapter - IV

Poet Bhartrhari’s Philosophy as revealed in his

works

Included in himself the talent of a very good poet,

the celebrated grammarian Bhartrhari belongs to the period

from the last part of 6 century A.D. to the first part of the 7

century A.D. he wrote his Kavya with the primary aim of

sharpening the knowledge of Grammar among the learned elite

and correct application of the word derived form the various

Panini rules by example and illustration adopting from the tales

of the Epic-Ramayana. However the poet’s Bhattikavya has

ultimately turned from grammar to a poem per excellence in

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 which there is no dearth of philosophical elements. His kavya

in the sloka meter consist of 22 cantos.

At the very beginning of his kavya the poet Bhatti

upheld the concept of Hindu philosophy of rebirth. Rama as an

incarnate of Visnu in the world needs Dasaratha as a father for

• •

his purity and goodness. The poet says that the king was

famous for his virtuous act whose seat of throne was in

Ayodhya, a city like Amarabati, the city of gods. Good deeds

lead a man to a good living.

The poem sets forth by an idealistic depiction of

king Dasaratha which runs like this: there was a king named

Dasaratha, a friend of gods, a tormentor of his enemies and so

on. This pious king enquired of Visvamitra about how his

religious practice were geting on as he had been engaged in

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yoga desirous of gaining moksa(salvation) and who had had

the knowledge of twenty five principles of Samkhya1.

In the 2nd canto also it has been pointed out that the King

has gained the mastery over dharma (truth), artha (material

happiness) and kama (passion) which can lead to the salvation2. In

this canto though Bhatti engaged himself in describing the beauty of

autumn with his unique poetic sensibility he has also at the same time

delineated a penance grove - a retreat of the sages who are to lead a

spiritual and religious life. The atmosphere as painted by the poet is

perfectly suitable for performing the ascetic practice calmly. That the

penance grove is surrounded by the lush green branches of trees

laden with fruits and flowers that could be seen from a distance as

the tree branches had accumulated a kind of greasy soot arising from

the billowing smoke coming out of the sacrificial fire and the loud

1 Bhatti - canto 1- sloka 18

2 Bhatti - canto 2- sloka 46

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and combined chant of the vedic hymn drowned the sweet warblings

of the birds perched on the hermitage trees1.

In this chapter while describing the fierce encounter

between Rama and the demon Marica the poet with his keen

philosophical sight says in how merciless evil acts of demons was

disapproved by Rama who with the gallant of the warriors killed the

demon, the enemy of Brahmins. Thus the vedic cult of sacrifice

performed without disturbance by the vedic sages under the

protection of the kings is upheld here. Thus the entire canto which is

called ‘Sitaparinaya’ and in which Sita’s wedding is the final event

proving how Bhatti had the unique gift as a seer.

In 3rd canto also Bhatti follows the vedic rituals while

describing Rama’s enthronement was thwarted by Kaikeyi. When

Rama could not ascend the throne due to the desire of Kaikeyi and

1 Bhatti - canto 2- sloka 24

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agreed to accept exilement out of gratitude to his great father who

begot, protected and always nurtured the son and in the sloka1 2it 3is

said that it would be better dying of a thunderbolt death or dry up like

a grass from the upper portion for the man who did not obey the

order of elders. Although collected from the tale of the Ramayana yet

Bhatti’s above illustration regarding son’s duty is unique and

reminds the character of Naciketa of Kathopanisada who sacrificed

himself to absolve his father from the sin due to his offering the old
ry

sick cow unfit for oblation .In this canto when the poet describes

Bharadvayas hospitality, he hints at yoga view. The disciples of

Bharadvaya exercise restrain in speech, they sleep on the bed of

grass and always practice yoga for attaining moksa (salvation).

1 Bhatti - canto 3» sloka 13

2Katho- 1/1-4
3 Bhatti - canto 3- sloka 41

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While describing Rama’s final departure through the grief stricken

members of royalty indicates a significant philosophical idea.

tH
In the 4 canto the poet says that Rama used to pay his

respect to the scholars of rgveda, yayurveda and samveda and after

having made the ritual oblations to the God he fed himself4. The

Vedic idea is flashed here.

In 5th canto the poet Bhatti depicts Ravana, the terrible

demon, pretending to be an ascetic thus. He has taken in hand a shell

of water shaved his hair on head cleanly, taken a holy stick and

uttering mantras in the murmuring voice from the text of spiritual

lore. However his ulterior motive was to commit a crime of

abducting Szta the wife of the king Rama. In describing Ravana’s

Vedic costumes and his gesture posture of a vedic sage in excessive

1 Bhatti - canto 4- sloka 9

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proportion the poet has emphasized the unethical deed of Ravana

which will lead him to utter ruination.

In the 6th canto Rama and Laksmana met Sabari, a female

ascetic and asked her how she could be able to go on with her yoga

practice overcoming all delusion and temptation1.

The poet’s views on karman theory is revealed in 7

canto where he says that good luck does not approach on his

own to the people who only weeps but does not want to make

it’s acquaintance2 and yearn only to weep.

In the 9th canto Hanuman advises Ravana to give up

conflict with Rama foreseeing the end result of his dishonest

Mends and told him to release Sita relinquish all his royal

treasury, royal staff and kingdom and surrender them all

including himself to Rama and then lay prostate in worship

1 Bhatti - canto 6- sloka 69

2 Bhatti - canto 7- sloka 101

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before Rama1. This philosophical advice has also echoed in the

spiritual teachings of Srimad Bhagavad Gita2.

th
In the 10 canto while describing the glitteringly golden raging fire

set on by Hanuman in Lanka, the poet says the town which revered

the Lord Siva ruled by Ravana who instigated his follower to destroy

rsi had been reduce to ashes by fire. Here Bhatti's respect for Savism

has been expressed but paradoxically the vedic system is placed over

Saivism and ironically the devotee Hanuman is presented here as the

destroyer of Saivite Lanka for not protecting rsi. Like the epic

Ramayana this kavya also depicts the picture of ideal person in every

step. In Aranyakanda Valmiki says that ar//za(wealth) arises from

dharma) then happiness and then finally man attains

moAstf(liberation) - the supreme aim of man’s life. Bhatti’s aim is to

1 Bhatti - canto 9- sloka 136

2 BG - chapter - 12 - verse 11

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direct his readers in the same way. In this chapter also the poem

contains charming example implying the philosophical doctrine. In a

sloka1 Hanumana informed Rama that Ravana neither respects old

nor the learned people and his cruelty has not yet been reduced so it

is right time for Rama to take steps. It bears the philosophy of

protecting dharma (righteousness) for the welfare of the society. The

charming description of ocean also bears poet’s knowledge on

different aspects of philosophy covering with great poetic talent. To

the monkey soldiers the ocean seems to be a ‘maya’ (illusion) - this

term is used in Vedanta denoting ignorance obscuring the vision of

truth and also denotes attachment, the illusion which is main bar to

attain the Absolute2.

In the 11th chapter while describing the feeling of

intense ecastic delight at the height of copulation of the man

1 Bhatti - canto 10 - sloka 40

2 Bhatti - canto 10 - sloka 57

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and woman in the dawn although the poet has followed the

carvaka view underneath of it lies the dream theory of Vedanta

philosophy - the sloka states that after their enjoyment when

they get back their consciousness they questioned themselves

whether is it darkness or dream or death etc., not knowing what

it actually is!1. Actually transcendence i.e. withdrawal from

what is given to it as the world inherent in the three strata of

consciousness i.e. waking, dreaming and sleeping.

In the 12th canto the royal mother Naikasi impelled

Vibhisana by her well argumentative speech to prevent Ravana who

was standing as the very lump of deadly poison for the total ruin of

the world. In all these verses Bhatti unfolded his knowledge of

vedantic sight where it teaches that one should dedicate himself for

the good of the world. The poet describes the demon Ravana sitting

1 Bhatti - canto 11- sloka 10

89
on the throne looked like the heavy mass of smoke though that has

overshadowed the dazzling luminaries. Here mass of smoke stands

for cluster of tamas and thus Havana stands for ignorance1.

In this chapter Bhatti’s excellent poetic talent has

mingled with his philosophical knowledge in the speeches of

Vibhisana, Malyavan and others. Vibhzsana holds that it is too

difficult to defeat in war a king who is perusing a noble policy2. His

grand father Malyavan has agreed with Vibhis ana’s view in the

saying that by deviating from the path of dharma Ravana has

incurred the wrath of the sages and brought about the destruction of

the demon family. Then many ominous sign began to appear in the

life of Lanka presaging its imminent destruction. Vibhisana and

Malyavan’s perception reflects Bhatti’s political sagacity as well as

1 Bhatti - canto 12 - sloka 10

2 Bhatti - canto 12 - sloka 46

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his knowledge of lores. Vibhisana again stated that it is difficult to

win over the King who is the follower of good ethics and the enimity

with him ensures a sure death projecting the good act view of karman

philosophy.
xL 1

In 13 canto when the ocean told that the whole universe

with its high mountain, impassable water, the moisture sucking wind

and the hot sun rays are expressive of the supreme creative power

represented by Rama - The uniqueness of the super human form of

the great universe reminds the Visvarupa darsana of Lord Krsna in

Bhagabat Gita12.

In 18th canto Bhatti exhibits his versatile knowledge of all

the branches of philosophy in descripting the Vibhis ana’s

lamentation after the death of Ravana. As for example where the

1 Bhatti - canto 13 - sloka 9

2 BG - chapter - 29

91
sloka has stated that Ravana lies in eternal sleep yet Vibhisana

cherishes an ardent desire to live for the sake of performing all the

unfolfilled worldly duties left behind by his elder brother. Here the

sloka is very significant philosophically1. 2

At the end of this kavya Bhatti has justified Rama’s

action by the words of Brhama and Siva. By pointing out that if the

activities of Rama would have been devoid of truth, all these dark

activities would engulf the people and Lord Siva says who could be
fj

able to kill the demons in this world except Narayana . According to

the poet the concept of virtue and vice, heaven and hell are required

to maintain the health of the society. In his kavya Bhatti has glorified

Brhama, ViSnu and Mahesvara(Siva) which shows his immense

regard to the trimurti (trinity). Again Bhatti emphasizes on

1 Bhatti - canto 18 - sloka 32

2 Bhatti - canto 21 - sloka 16,17

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performing of vedic rites following karmammamsa in his kavya. It

corroborates the fact that during his period the influence of the

Mtmamsa was growing and the poet was under its impact.

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