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ययाति (yayAti)

 
शब्दसागरः
English
ययाति
m.
 (-तिः) A monarch of India the fifth of the lunar race and son
of NAHUSA. At first he married Devajāni, the only child of SŪKRA,
the preceptor of the demons and subsequently ŚARMISHṬHĀ the
daughter of VRISHAPARVAN, who was ordered by her father to attend
on Devajāni as a servant, as a punishment for her throwing her in
a well. For his marrying and making love to ŚARMISHṬHĀ Yajāti
became old and infirm before his time through the curse of SUKRA,
but having appeased his father-in-law obtained permission to
transfer his decrepitude to any one who would consent to take it.
Out of his five sons PURU complied with his father's wishes. The
King being endowed with renovated youth, passed his time in
the enjoyment of pleasures for a full thousand years, and after
which he restored his youth to PURU and resuming his own de-
crepitude departed to the wood of penance.
E.
 यस्य वायोरिव याति-
सर्वत्र रथगतिरस्य ।
Capeller Eng
English
यया॑ति
m.
N.
 of an ancient patriarch.
Yates
English
ययाति (तिः) 2.
m.
 A monarch, the
fifth of the lunar race.
Wilson
English
ययाति
m.
 (-तिः) A monarch of India, the fifth of the lunar race.
Apte
English
ययातिः [yayātiḥ], [यस्य वायोरिव यातिः सर्वत्र रथगतिर्यस्य Tv.]
N.
 of a celebrated king of the lunar race, son of Nahuṣa
ययातेरिव शर्मिष्ठा भर्तुर्बहुमता भव
Ś.*
 4.7. [He married Devayānī, daughter of Śukra, and Śarmiṣṭhā, daughter of the king of Asuras, was told by her father to be her servant as a sort of recompense for her insulting conduct towards her on a previous occasion. (See Devayānī.) But Yayāti fell in love with this servant and privately married her. Aggrieved at this, Devayānī went to her father and complained of the conduct of her husband, on whom, therefore, Śukra inflicted premature infirmity and old age. Yayāti, however, propitiated him and obtained from him permission to transfer his decrepitude to any one who would consent to take it. He asked his five sons, but all refused except Puru, the youngest. Yayāti accordingly transferred his infirmity to Puru, and being once more in the prime of youth, passed his time in the enjoyment of sensual pleasures. This he did for 1 years, and yet his desire was not satisfied. At last, however, with a vigorous effort he renounced his sensual life, restored his youth to Puru, and having made him successor to the throne, repaired to the woods to lead a pious life and meditate upon the Supreme Spirit.]
Apte 1890
English
ययातिः [यस्य वायोरिव यातिः सर्वत्र रथगतिर्यस्य Tv.] N. of a celebrated king of the lunar race, son of Nahusha
ययातरिव शर्मिष्ठा भर्तुर्बहुमता भव Ś. 4. 6. [He married Devayānī, daughter of Śukra, and Śarmiṣṭhā, daughter of the king of Asuras, was told by her father to be her servant as a sort of recompense for her insulting conduct towards her on a previous occasion
(see Devayānī.) But Yayāti fell in love with this servant and privately married her. Aggrieved at this Devayānī went to her father and complained of the conduct of her husband, on whom, therefore, Śukra inflicted premature infirmity and old age. Yayāti, however, propitiated him and obtained from him permission to transfer his decrepitude to any one who would consent to take it. He asked his five sons, but all refused except Puru, the youngest. Yayāti accordingly transferred his infirmity to Puru, and being once more in the prime of youth, passed his time in the enjoyment of sensual pleasures. This he did for 1000 years, and yet his desire was not satisfied. At last, however, with a vigorous effort he renounced his sensual life, restored his youth to Puru, and, having made him successor to the throne, repaired to the woods to lead a pious life and meditate upon the Supreme Spirit].
Monier Williams Cologne
English
यया॑ति
m.
 (prob.
fr.
 √ यत्)
N.
 of a celebrated monarch of the lunar race (son of king Nahuṣa whom he succeeded
from his two wives came the two lines of the lunar race, Yadu being the son of Devayānī, daughter of Uśanas or Śukra, and Puru of Śarmiṣṭhā, daughter of Vṛṣa-parvan
Yayāti Nāhuṣa is also represented as the author of
RV.
 ix, 101, 4-6),
RV.
MaitrUp.
MBh.
Kāv.
&c.
Monier Williams 1872
English
ययाति ययाति, m., N. of a celebrated
monarch of the lunar race (son of king Nahuṣa,
whom he succeeded
he first married the daughter
of Uśanas or Śukra, Devayānī, who had been thrown
into a well by Śarmiṣṭhā, daughter of Vṛṣa-parvan
Yayāti having found her and wedded her, she de-
manded that Śarmiṣṭhā, who had ill-treated her,
should become her handmaid
this was granted, but
Yayāti then fell in love with the handmaid and
secretly married her, for which the father of Deva-
yānī inflicted on him premature decay
from the
two wives of Yayāti came the two lines of the lunar
race, Yadu being the son of Devayānī, and Puru of
Śarmiṣṭhā
Yayāti Nāhuṣa is represented as the
author of Ṛg-veda IX. 101, 4-6).
—ययाति-चरित,
अम्, n. the history of Yayāti
N. of a drama in seven
acts by Rudra-deva (celebrating the amours of Yayāti
and Śarmiṣṭhā).
—ययाति-पतन, अम्, n. ‘fall of
Yayāti, ’ N. of a place of pilgrimage.
—ययाति-
विजय, अस्, m. ‘Yayāti's victory, ’ N. of a work.
Macdonell
English
ययाति ya-yā́t-i,
m.
 [Striver: √ yat], N. of 🞄an ancient patriarch, son of Nahuṣa.
Benfey
English
ययाति ययाति,
m.
 The name of a
king, Śāk. d. 82.
Apte Hindi
Hindi
ययातिः
पुं*
 - यस्य वायोरिव यातिः सर्वत्र रथगतिर्यस्य
"एक प्रसिद्ध चन्द्रवंशी राजा का नाम, नहुष का पुत्र"
Shabdartha Kaustubha
Kannada
ययाति
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ನಹುಷ ಚಕ್ರರ್ವರ್ತಿಯ ಮಗ
व्युत्पत्तिः - > यस्य वायोरिव यातिः सर्वत्र रथगमनमस्य
Bopp
Latin
ययाति m. nom. pr. regis. SA. 2. 17.
Lanman
English
yayā́ti, m. Yayāti, a patriarch of the
olden time, son of Nahusha. [perhaps
‘The Striver, ’ √yat, cf. 1155. 2c: or from
√yā, 1157. 1c.]
Mahabharata
English
Yayāti, an ancient king, son of Nahusha. § 3 (Anukramaṇik.): I, 1, 47 (ºīkshvākuvaṃśaḥ).--§ 5 (do.): I, 1, 222 bis (in Nārada's enumeration).--§ 61 (Janamejaya): I, 55, †2109 (º-Māndhātṛ-samaprabhāva, sc. Janamejaya).-§ 143 (Nahusha): I, 75, 3155 (second son of Nahusha), 3156 (became king), 3158 (his sons).--§ 144 (cf. Yayātyup.): Having, after 1, 000 years, been attacked with decrepitude, Y. asked his sons, one by one, to give him their youth and take upon them his decrepitude, but only the youngest, Puru, yielded to his wish, and taking upon himself the old age of Y. he ruled the kingdom, while Y., as strong as a tiger, enjoyed the company of his two wives and, in the Caitraratha wood, of Viśvācī, but without becoming satiated. He then recited some verses (vv. 3174--3177) and took back from his son his own decrepitude, giving him back his youth. He then installed Pūru on the throne, saying that he was his true heir, and should continue the lineage which should be named after him. Y. then retired to Bhṛgutuṅga, and having spent a long time in ascetism, observing the vow of fasting, he died and ascended to heaven with his wives (I, 75): I, 75, 3164, 3171, 3172.--§ 145 (Kaca): I, 76, 3183 (daśamo yaḥ Prajāpateḥ), 3185, 3186 (Devayānyāś ca saṃyogaṃ Yºer Nāhushasya ca).--§ 146 (Devayānī): I, 78, 3292 (Nahushātmajaḥ), 3301
81, (3366), (3369), (3372), 3372, (3374), (3376), (3378), (3381), (3383), 3387, (3390), 3394 (Y. married Devayānī and promised not to cohabit with Śarmishṭhā).--§ 147 (do.): I, 82, 3397, (3410), (3414), (3416) (Śarmishṭhā prevailed upon Y. to beget sons on her)
83, 3432 (the sons of Y. were the foll.: with Devayānī Yadu and Turvasu, with Śarmishṭhā Druhyu, Anu and Pūru), 3434, 3450, 3452, (3455), 3460 (Nāhushaḥ), (3461), (3463) (Uśanas cursed Y. to be overcome with decrepitude, etc.).--§ 148 (cf. Yayātyup.): Y. transferred his decrepitude to Pūru, etc. (cf. § 144) and cursed his other sons, Yadu (b), Turvasu (c), Druhyu (d), Anu (e) (I, 84). Y. sported with Viśvācī in the Nandana wood and in Alakā, and in the northern summit of Meru. Y. then recited some verses (v. 3510 foll.) and installed Pūru as king (cf. § 144). The offspring of Yadu (b), Turvasu (c), Druhyu (d), Anu (e), and Pūru (f) (I, 85): I, 84, 3466, (3467), (3474), (3478), 3481, (3482), (3485), (3488), (3490), (3492), (3498), 3499
85, 3500 (Nahushātmajaḥ), 3504, 3517 (Nāhushaḥ), (3522).--§ 149 (i.e. Uttara-Yayātyupākhyāna, cf. Sambhavap.): Having installed Pūru on the throne, Y. entered the wood to lead the life of a hermit for 1, 000 years and then ascended to Svarga (I, 86), where he was reverenced by the gods, the Sādhyas, the Maruts, and the Vasus, wandering about in Devaloka and Brahmaloka. One day Indra asked him what he had said to Pūru when he bestowed the kingdom upon him. Y. answered that he had said: “The whole country between the Gaṅgā and the Yamunā is thine, this is the central region of the earth, the outlying regions will be the dominions of thy brothers. Those without anger are ever superior to those under its sway, etc.” (I, 87). As Y. said that he did not know his equal in ascetic austerities among men, gods, Gandharvas, and maharshis, Indra declared that, owing to this haughtiness, he should fall from heaven, yet he should fall among the virtuous. When falling, he was beheld by the rājarshi Ashṭaka (I, 88), of whom he was the maternal grandfather
Y. spoke disapprovingly of haughtiness, etc., and told that, leaving earth, he had obtained many high regions for 1, 000 years, then he had dwelt in the town of Indra (having 1, 000 gates and extending 1, 000 yojanas all around) for 1, 000 years, then for 1, 000 years in the world of Prajāpati, then in the abode of Devadeva (i.e. Vishṇu)
he had also dwelt in Nandana for 100 ayutas of years, assuming any form at will, sporting with the Apsarases
then there had come a messenger of the gods with a grim visage, who thrice had shouted to him “fall”
then he had fallen from Nandana, hearing, while falling, the compassionate exclamations of the gods, who had directed him to fall to the sacrificial place of Ashṭaka and his companions (I, 89). Y. continued: Those who speak of their own merits after having dwelt for 60, 000 or 80, 000 years in heaven, are doomed to suffer the pains of the hell called bhauma (i.e. existence on the earth), and are attacked by certain Rākshasas with sharp teeth. Y. then taught the lore of transmigration and emancipation (I, 90). Y. explained the duties of gṛhasthas, bhikshus, brahmacārins, and vānaprasthas, and the different kinds of munis and mauna (vows of silence) (I, 91). Y. then said: “I now shall fall into the bhauma hell, the Lokapas of Brahmán hasten me thither.” The kings Ashṭaka, Pratardana (I, 92), Vasumanas Aushadaśvi, and Śibi Auśīnara, offered him their “lokas” and volunteered to go to hell (naraka) in his place
Y. did not accept the offer. Then appeared five golden chariots, in which they all five ascende to heaven, Śibi leaving the others behind him. Y. told them that he was their maternal grandfather, that he had given the whole earth with her horses, etc., to brahmans, and that the earth and the firmament and fire existed owing to his truth. *(I, 93): I, 86, 3535 (Nākusho rājā), 3541, 3543, 3544 (Nāhushaḥ)
87, 3553, (3555)
88, †3564, (3565), (†3567), †3568, †3569
89, (†3577), †3577 (Nahushasya putraḥ Pūroḥ pitā), (†3580), †3589, (†3591), †3598
90, (†3601), (†3603), (†3606), (†3609), (†3613), (†3617), (†3621)
91, (†3628), (3635), (3637)
92, (3646), (†3651), (†3654), (†3656), (†3659), (†3661), †3663
93, (†3665), (†3667), (†3670), (†3672), (3674), (3676), (3678), (3681), (†3684), †3684 (Nahushasya putraḥ Pūroḥ pitā).--§ 156 (Pūruvaṃś.): I, 95, ††3760 (son of Nahusha, husband of Devayānī and Śarmishṭhā, enumeration of his sons).--§ 267 (Yamasabhāv.): II, 8, 319 (in the palace of Yama).--§ 273 (Rājasūyārambhap.): II, 14, 570 (ºes tv eva Bhojānāṃ vistaro guṇato mahān).--§ 296 (Dyūtap.): II, 56, 1930 (yathā).--§ 320 (Saubhavadhap.): III, 21, 841 (prapatataḥ Yºeḥ kshīnapuṇyasya svargād iva). --§ 345 (Nalopākhyānap.): III, 57, 2235 (īje cāpy aśvamedhena Yºir iva Nāhushaḥ).--§ 376 (Tīrthayātrāp.): III, 85, 8268 (yathā).--§ 377 (Dhaumyatīrthak.): III, 89, 8363 (Viśvāmitranadī…yāsyās tīre satāṃ madhye Yºir Nahu shātmajaḥ papāta sa punar lokāṃl lebhe dharmān sanātanān, cf. § 149).--§ 378 (Tīrthayātrāp.): III, 92, 8444 (yathā).-§ 402 (do.): III, 120, †10260 (nāthāḥ Śaibyādayaḥ… yathā Yºeḥ, all. to § 149).--§ 409c (Plakshāvataraṇag.): Y. competed with Indra. On the place where he performed his sacrifice the ground is studded with places for the sacrificial fires of various forms, and the earth seems subsiding under the pressure of Y.'s pious works: III, 129, 10516 (Nāhushasya), 10517.--§ 409 (do.): III, 129, 10524 (Nāhushaḥ, performed sacrifices, at which Indra was pleased). --§ 412 (Ashṭāvakrīya): III, 133, †10637 (in times of old Y. alone performed sacrifices).--§ 464 (Mārkaṇḍeyas.): Mārkaṇḍeya continued: Once when King Y. Nāhusha was sitting on his throne, there came a brahman who asked him for wealth for his preceptor, with whom he had made the appointment always to question the giver with what feelings he would give him what he asked for. Y. answered that he always felt happy when giving, etc., and gave him 1, 000 kine: III, 195, ††13256 (Nāhushaḥ).--§ 486 (Pativratop.): III, 215, 14047 (rājā Yºir dauhitraiḥ patitas tārito yathā, all. to § 149).--§ 512 (Ghoshayātrāp.): III, 237, 14787 (ºm iva Nāhushaṃ).--§ 516 (Duryodhanayajña): III, 257, 15329 (had performed the Vaishṇava sacrifice).--§ 545 (Pativratāmāhātmyap.): III, 294, 16675 (iva).--§ 552 (Goharaṇap.): IV, 56, 1768 (came to see the encounter). --§ 562 (Bhagavadyānap.): V, 90, 3146.--§ 565 (Gālavacarita): V, 114, 3903 (Nāhushaḥ), 3905 (residing in Pratisthāna)
115, 3918 (sarva-Kāśīśaḥ) (gave his daughter Mādhavī to Gālava)
120, 4037, 4039, 4041, 4045 (Y., ascending to heaven after death and falling down therefrom, cf. § 149).--§ 566 (do.): As Y. was falling headlong towards the earth, while the kings and Si. and Aps. laughed, there came, at the command of Indra, a person whose business it was to hurl down those whose merits were exhausted, and told him that his pride had caused his fall. Y. uttered the wish that he might fall among the righteous. He fell down among his daughter's sons Pratardana, Vasumanas, Śibi, and Ashṭaka, in the Naimisha wood, where they performed a vājapeya sacrifice. They gave him their merits (puṇya, dharma, etc.), and the result of all their sacrifices. Mādhavī also came and gave him the moicty of hers, likewise Gālava, who gave him the eighth part of his (V, 121). As soon as Y. was recognized by those virtuous persons, he rose again to heaven without touching the surface of the earth, and his four daughter's sons, in a loud voice, repeated the gift of their merits (Ashṭaka had performed hundreds of puṇḍarīka, gosava, and vājapeya sacrifices, Śibi had never spoken a falsehood) (V, 122). Y. was honoured in heaven by G., Aps., D.-r, -R.-ṛ, and the gods. Brahmán explained to him that it was his vanity alone that had been able to destroy all his merit (cf. also § 149). Nārada continued: “Such was the distress into which Y. fell in consequence of vanity and Gālava owing to his obstinacy. Make peace with the sons of Pāṇḍu” (V, 123): V, 121, 4052, 4053, 4059, 4062 (rājarshiḥ), (4065), 4065 (rājarshiḥ), (4067), 4070
122, 4079, 4094
123, 4097, (4107), 4116.--§ 567b (Bhagavadyānap.): Y., the son of Nahusha, was the sixth in descent from Soma. Y. had five sons: Yadu, the son of Devayānī, and thus the grandson of Śukra Kāvya was the eldest, while Pūru, the son of Śarmishṭhā (the daughter of Vṛshaparvan) was the youngest. Yadu (the progenitor of the Yādavas) humiliated all the kshatriyas. He did not obey the injunctions of his father, but insulted his father and brothers. He established himself in the city named after the elephant (nāgāhvaye, i.e. Hāstinapura). Y. cursed him and expelled him from the kingdom. He also cursed his other sons who were obedient to Yadu, and placed his youngest son, Pūru, on the throne (cf. also §§ 144 and 148): V, 149, 5042 (Somāt …shashṭaḥ…Nahushātmajaḥ), 5049 (Nahushātmajaḥ), 5050.--§ 574 (Jambūkh.): VI, 9, 314.--§ 576 (Bhagavadgītāp.): VI, 17, 645.--§ 595 (Shoḍaśarāj.): Y., the son of Nahusha, performed 100 rājasūya sacrifices, he gave to the brahmans the whole of the wealth in the possession of Mlecchas, etc.
he sided with the gods against the Asuras
having divided the earth into four parts, he gave it away to four persons (i.e. four ṛtvijes, Nīl.). His wives were Devayānī, daughter of Uśanas (Auśanasyāṃ), and Śarmishṭhā
he roved through the celestial woods, at last he installed [his son]
Pūru on the throne and retired into the forest (VII, 63): VII, 63, 2292 (Nāhushaṃ), 2300.--§ 599 (Jayadrathavadhap.): VII, 94, 3450.--§ 599e (Śini): VII, 144, 6029 (rājarshiḥ, son of Nahusha), 6030 (father of Yadu).--§ 600 (Ghaṭotkacavadhap.): VII, 157, 6927 (ºm iva Nāhushaṃ).--§ 604 (Karṇap.): VIII, 9, 250 (do.). --§ 615 (Baladevatīrthayātrā): IX, 41, 2350 (Nāhushasya), 2351, 2352 (rājñaḥ, performed sacrifices in Yāyātaṃ tīrthaṃ). --§ 628 (Rājadh.): XII, 24, 700 (ºr iva Nāhushaḥ).--§ 630 (do.): XII, 26, 780 (gāthā gītā Yºinā, some verses (vv. 781--3) sung by Y. quoted).--§ 632b (Shoḍaśarāj., cf. § 595): XII, 29, 987 (Nāhushaṃ), 990 (Nahushātmajaḥ) (repetition from § 595).--§ 638b (Rāmopākhyāna): XII, 49, 1772 (ºpatane, all. to § 149).--§ 641 (Rājadh.): XII, 92, 3467 (ºm iva Nāhushaṃ)
93, 3520 (evaṃ rājopanishadaṃ Yºiḥ smāha Nāhushaḥ).--§ 652b (Indrota-Parīkshitīya): XII, 152, 5643 (gāthāṃ gītāṃ Yºinā, a verse (v. 5644) sung by Y. quoted).--§ 656 (Khaḍgotpattik.): XII, 166, 6194 (received the sword from Nahusha, from Y. it passed over to Pūru).--[§ 659 (Mokshadh.): XII, 178, 6643 (Nāhushaḥ, questioned Bodhya)].--§ 706 (do.): XII, 310, 11540 (ºiḥ kshīṇapuṇyo 'pi dhṛtyā lokān avāptavān, cf. § 149).--§ 713 (Śukakṛti): XII, 327, 12291 (gāthāḥ purā gītāḥ…Yºinā, some verses (vv. 12292--99) sung by Y. quoted).--§ 723 (Ānuśāsanik.): XIII, 6, 324 (purā Yºir vibhrashṭaś cyāvitaḥ patitaḥ kshitau | punar āropitaḥ Svargaṃ dauhitraiḥ puṇyakarmabhiḥ, cf. § 149).--§ 746 (do.): XIII, 81, 3806. --§ 751b (Śapathavidhi): XIII, 94, 4551, (4573).--§ 761 (Ānuśāsanik.): XIII, 115, 5662 (abstained from meat during the month of Kārttika).--§ 768b (Kṛshṇa Vāsudeva): XIII, 147, 6832 (son of Nahusha and father of Yadu).-§ 775 (Ānuśāsanik.): XIII, 166, 7674.--§ 776 (do.): XIII, 167, 7698 (iva).--§ 778b (Saṃvartta-Maruttīya): XIV, 5, 103 (iva). Cf. also the following synonyms:-Nāhusha (“the son of Nahusha”): I, 3156 (Yº), 3161, 3186 (Yº), 3293, 3302, 3315, 3362, 3377, 3379, 3388, 3408, 3459, 3460 (Yº), 3517 (Yº), 3531, 3535 (Yº), 3544 (Yº)
III, 2235 (Yº), 8777 (error in B., C. has Nahusheṇa), 10515, 10524 (Yº), 10546 (uttarāṇāṃ sarveshām ṛshīṇāṃ Nºsya ca, sc. saṃvādaḥ), ††13256 (Yº), 14787 (Yº)
V, 3903 (Yº), 3907, 4038, 4090
VII, 2292 (Yº), 2295 (only B.), 6927 (Yº)
VIII, 250 (Yº)
IX, 2350 (Yº)
XII, 700 (Yº), 987 (Yº), 3467 (Yº), 3520 (Yº), 6643. Nahushātmaja (do.): I, 3292 (Yº), 3300, 3389, 3400, 3500 (Yº)
III, 8363 (Yº)
V, 4043, 4055, 5042 (Yº), 5049 (Yº)
XII, 990 (Yº). Sarvakāśīśa (“lord of all the Kāśis”): V, 3918 (Yº).
पुराणम्
English
ययाति / YAYĀTI. An eminent king of the Lunar dynasty.
1.) Genealogy and Birth. From viṣṇu were descended in the following order--brahmā--atri--candra--budha -purūravas--āyus--nahuṣa--yayāti.
Sage atri had three sons--candra, durvāsas and dattātreya--by his wife anasūyā. Candra's son was budha, Budha's son was purūravas, Purūravas's son was āyus, Āyus's son was nahuṣa who had six sons--yati, yayāti, saṁyāti, Āyāti, Ayati and dhruva. yayāti had two wives, devayānī and śarmiṣṭhā. Two sons, yadu and turvasu, were born to Devayāni. Of them, yadu became the founder of Yaduvaṁśa. śarmiṣṭhā had three sons who were druhyu, anudruhyu and pūru. The Puruvaṁśa traces its origin to puru.2) Yayāti's marriage. yayāti married devayānī, the daughter of sage śukra and śarmiṣṭhā, the daughter of vṛṣaparvā.
There is a story behind this marriage, given in mahābhārata, Ādi Parva, Chapter 76. Once there was keen rivalry between devas and Asuras. For achieving victory devas accepted bṛhaspati and Asuras accepted śukra as their preceptors. Although devas slaughtered all Asuras they were restored to life by śukra by the power of his mantra. devas and Asuras resumed their battle. “Mṛtasañjīvanī” (the art of reviving the dead) was then unknown to the gods. devas sent the handsome youth kaca to śukra, to learn mṛtasañjīvanī from him. There, kaca fell in love with devayānī, Śukra's daughter. But after acquiring the knowledge about mṛtasañjīvanī he returned, without marrying devayānī. At the time of his departure, kaca and devayānī cursed each other. Devayānī's curse was that Kaca's newly acquired knowledge would not produce the desired result, while Kaca's curse was that devayānī would not be married by any youthful ṛṣi.
śarmiṣṭhā was the daughter of vṛṣaparvā, the Daitya king. devayānī was the daughter of śukra, the Daitya preceptor. One day they were enjoying a bath in a forest brook with their maids, after leaving their clothes on the bank of the stream. At that time Devendra who came that way, transformed himself into a strong wind and carried all the clothes to a place and put all of them in a heap. Seeing this, the women rushed out of the water and in the hurried confusion in snatching their garments devayānī and śarmiṣṭhā happened to put on each other's clothes. A quarrel took place between them on this mistake and the angry śarmiṣṭhā pushed devayānī into an unused well. Thinking that devayānī was dead, śarmiṣṭhā and her maids went to the palace.
At this time, yayāti who was a king of the lunar dynasty happened to come there exhausted after his hunting. After rescuing devayānī from the well and enquiring about her identity and the circumstances in which she fell into the well, he returned to his palace
devayānī sent her maid ghūrṇikā to her father and informed him about her mishap. The father, sage śukra became angry towards vṛṣaparvā, and came down from Daityaloka and settled down in the forest with his daughter. Afraid of his preceptor's curse and anger, vṛṣaparvā came to śukra and offered profuse apologies to him for his daughter's misconduct. But śukra answered that he would be prepared to forgive only if śarmiṣṭhā with 1000 maids would go and serve devayānī. Finding no other way, vṛṣaparvā yielded to the condition. Soon śarmiṣṭhā and her 1000 maids went to the forest and began to serve devayānī. śukra returned to Daityaloka. Some time after this, yayāti came to the forest one day for hunting. There he met devayānī, being attended by many maids. In the conversation that followed, devayānī was able to recognize yayāti. She fell in love with him. But yayāti insisted that he was not prepared to marry her without the consent of śukrācārya. So she sent one of her maids to her father and informed him of her desire. The sage readily agreed and had their marriage performed. He also presented them 1, 000 maids. After the ceremony, yayāti returned to his palace with his bride. śarmiṣṭhā and the 2, 000 maids also accompanied them. (M.B. Ādi Parva, Chapters 76-81).3) Yayāti's domestic Life. After his arrival in his capital city, yayāti made arrangements for Devayānī's residence in his own palace while śarmiṣṭhā took up her residence in aśokavanikā. In due course, devayānī gave birth to a son. The sight of the child roused the motherly instincts of śarmiṣṭhā who spent a thousand years in heartburning. One day, while she was brooding alone in her garden, yayāti happened to come there. As they met, their hearts were moved by tender feelings. śarmiṣṭhā approached yayāti and begged for a son. But he tried to evade her by pleading that it was not proper to do anything in violation of dharma. But in the end, he had to yield to her earnest supplications and philosophical arguments. Thus śarmiṣṭhā conceived a son in secret.
When the child was born and it grew up, Devayānī's mind was constantly vexed with the thought as to who was the father. Once in an angry mood she questioned śarmiṣṭhā herself about it. She answered that the child's father was a sage whose identity she could not ascertain in the excitement of her union with him. Any way, this answer satisfied devayānī.
Soon after, another son was born to devayānī. The first boy was named yadu and the second son, turvasu. As a result of the secret relations between yayāti and śarmiṣṭhā, three boys were born to her and they were named druhyu, anudruhyu and pūru, respectively. These boys also grew up in aśokavanikā.
Once devayānī was in her garden with her husband and children. Just then, Śarmiṣṭhā's children also happened to come there. devayānī who somehow had her own suspicions, enquired of them their parentage and the innocent children replied that their mother was śarmiṣṭhā and their father was yayāti. devayānī who became furious, immediately went to Asuraloka and informed her father śukra about it. On hearing it, the sage who was beside himself with anger owing to his paternal affection, cursed yayāti so that he fell a victim to the infirmities of old age. yayāti entreated śukra to withdraw the curse since he had not enjoyed his youth to the full.
śukra lifted the curse by assuring him that one of Yayāti's sons would accept his father's old age in exchange for his youth and the son would be crowned King after yayāti. (M.B. Ādi Parva, Chapters 82 and 83).4) Rejuvenation. yayāti asked his eldest son yadu for his youthfulness. But the latter was not prepared to exchange it for his father's old age. Next the father approached his younger sons, turvasu, druhyu, and anudruhyu, with the same request, but all of them in turn refused to oblige him. Even though yayāti promised to return the youthfulness to them after a thousand years, they refused to exchange it for his old age. yayāti in his anger, cursed yadu that his progeny would never become Kings. Turvasu's family would be completely destroyed and druhyu would float down the river, with unfulfilled desires and faded prosperity. pūru wholeheartedly accepted his father's old age in exchange for his youth and went to the forest. From that day yayāti began his reign with a cheerful heart. (M.B. Ādi parva, Chapters 84 and 85).
In padma purāṇa, there is a slightly different version about the way in which yayāti fell a victim to the infirmities of old age. It is as follows:--Seeing the rigorous observance of Yayāti's virtuous life, Devendra began to be alarmed at the thought that he might be dislodged from his place. He called his charioteer mātali and ordered him to bring yayāti with him to Indraloka. When mātali failed in his mission, Devendra sent some Gandharvas to enact the drama of “Vāmanāvatāra” before yayāti. Enchanted by the charm and performance of rati on the stage, the King became irresistibly fascinated by the female sex.
Once the Rākṣasī named jarā and Madana got access to Yayāti's body. While in that state, one day he went to the forest for hunting. There he happened to meet a beautiful girl named “Aśrubindumatī”. From her companion-maid, viśālā, the King came to know of her history. viśālā said to yayāti--“Long ago when kāmadeva was burnt rati was in deep grief. The gods were moved to pity by her tears and they restored kāma to life. rati who was extremely happy, began to shed tears of joy. A beautiful girl was born from the tears which fell from her left eye. This maid who is standing before you is that girl. She is now looking for a suitable person for her svayaṁvara.” On hearing this story the King expressed his desire to marry her. Aśrubindumatī agreed to become his wife on condition that he exchanged his old age with some young person for his youthfulness.
yayāti returned to his palace and asked each of his sons to give him his youth. pūru alone fulfilled his father's desire. After this yayāti married Aśrubindumatī. But he was compelled to submit to another condition also, that he should not maintain any contact with his other wives. devayānī and śarmiṣṭhā naturally, became distressed and furious when they saw yayāti and Aśrubindumatī as husband and wife. So yayāti asked yadu to kill both of them. But yadu refused to obey him. yayāti who became angry at this, cursed his son that one of his descendants would marry his uncle's daughter and become heir to his mother's wealth.
After some time, on Menakā's advice, Aśrubindumatī urged yayāti to go on a visit to Heaven. So he entrusted his kingdom to pūru and went to vaikuṇṭha.5) Yayāti's reign. The Purāṇas describe yayāti as a noble and eminent King. Some of the events which took place during his reign and which deserve special praise, are given below:(i) Gift of cows. Once when King yayāti was in the company of his subjects, a brāhmaṇa approached him with a request for Gurudakṣiṇā. At once yayāti gave him a gift of 1, 000 cows. (M.B. Vana Parva, Chapter 195).(ii) yayāti and gālava. See para 6 under gālava.(iii) His end. After a thousand years, yayāti handed over his kingship to pūru and went to the forest. He spent many years living in bhṛgutuṅga in the company of sages, and feeding on fruits, roots, etc. and in the end died in the forest and attained Heaven.(iv) Yayāti's fall from Heaven. yayāti remained in Heaven for many years. Once he insulted the devas, indra and other gods and kings in the divine assembly. The gods looked at one another, wondering who this proud fellow was. They asked how this man reached Heaven without renouncing his pride. In the meantime yayāti lost his balance and fell down from Heaven to the earth. While descending, he prayed that he should fall in the midst of good men.
Just at this time, four kings named pratardana, vasumanas, śibi and aṣṭaka were performing a Yāga in Naimiṣāraṇya. yayāti happened to fall head downwards into their midst. But since they caught him in his fall he did not crash to the ground. He explained his story to them. They allowed him to accept the fruit of their yajña and to go to Heaven. But since he was a kṣatriya he told them he had no right to it. Just then, his daughter mādhavī arrived there. She allowed him to take half of the divine grace which she had earned and with the help of it yayāti ascended to Heaven again. (M.B. Udyoga Parva, Chapter 120).6) Other details. (i) yayāti witnessed the battle between kauravas and pāṇḍavas which was fought as a result of the theft of King Virāṭa's cows. (M.B. virāṭa Parva, Chapter 56, Verse 9).(ii) In mahābhārata, Sabhā Parva, Chapter 8, Verse 8, it is stated that King yayāti continues to be in Yama's assembly.(iii) yayāti once gave 1, 000 cows to a brāhmaṇa as “Gurudakṣiṇā”. (M.B. Vana Parva, Chapter 195).(iv) He came riding in Indra's chariot and witnessed the battle between arjuna and Kṛpācārya, from the sky. (M.B. virāṭa Parva, Chapter 56, Verse 9).(v) mahābhārata, Udyoga Parva, Chapter 115, men tions that yayāti had conducted 1, 000 Yāgas and that he was the leader of all Kings.
Vedic Reference
English
Yayāti is mentioned twice in the Rigveda, ^1 once as an ancient
sacrificer, and once as Nahuṣya, ‘descendant of Nahuṣa, ’
apparently a king. There is no trace whatever of his connexion
with Pūru, as in the Epic, ^2 the tradition of which must be
deemed to be inaccurate.
1) i. 31, 17
x. 63, 1.
2) Cf. Ludwig, Translation of the
Rigveda, 3, 147
Muir, Sanskrit Texts
12, 232.
शब्दकल्पद्रुमः
Sanskrit
ययातिः,
पुं,
 नहुषराजपुत्त्रः । तत्पर्य्यायः । नाहुषिः२ । इति त्रिकाण्डशेषः ॥
नाहुषः ३ । इतिजटाधरः ॥
तस्योपाख्यानं यथा, --“नहुषस्य प्रवक्ष्यामि पुत्त्रान् सप्तैव धार्म्मिकान् ।यतिर्ययातिः संयातिरुद्भवः पञ्चमस्तथा ॥
स्वर्यातिर्मेघयातिश्च सप्तैते वंशवर्द्धनाः ।ययातिरकरोद्राज्यं धर्म्मैकशरणस्तदा ॥
शर्म्मिष्ठा तस्य भार्य्याभूत् दुहिता वृषपर्व्वणः ।भार्गवस्याङ्गजा तद्वद्देवयानी च सुव्रता ॥
ययातिर्देवयान्यान्तु पुत्त्रावजनयन्नृपः ।यदुञ्च तुर्व्वसुञ्चैव शक्रविष्णू इवापरौ ॥
तस्मादेव तु राजर्षेः शर्म्मिष्ठा वार्षपर्व्वणी ।द्रुह्यञ्चानुञ्च पूरुञ्च त्रीन् कुमारानजीजनत् ॥
ततः काले च कस्मिंश्चिद्देवयानी शुचिस्मिता ।ययातिसहिता राजन् जगाम हरितं वनम् ॥
ददर्श च तदा तत्र कुमारान् देवरूपिणः ।क्रीडमानान् सुविश्रब्धान् विस्मिता चेदमब्रवीत् ॥
किन्नामधेयं गोत्रं वः पुत्रकाः ! ब्राह्मणः पिता ।विब्रूत मे यथातथ्यं श्रोतुमिच्छामि तं ह्यहम् ॥
तेऽदर्शयन् प्रदेशिन्या तमेव नृपसत्तमम् ॥
बुद्ध्वा च तत्त्वतो देवी शर्म्मिष्ठामिदमब्रवीत् ॥
ममाधीना सती कस्मादकार्षीर्विप्रियं मम ॥
शर्म्मिष्ठोवाच ।यदा तया वृतो राजा वृत एव तदा मया ।त्वत्तो हि मे पूज्यतमो राजर्षिः किं न वेत्सितत् ॥
शौनक उवाच ।श्रुत्वा तस्यास्ततो वाक्यं देवयान्यब्रवीदिदम् ।राजन्नाद्येह वत्स्यामि विप्रियं मे त्वया कृतम् ॥
अविब्रुवन्ती किञ्चिच्च राजानं साश्रुलोचना ।अचिरादेव संप्राप्ता काव्यस्योशनसोऽन्तिके ॥
देवयान्युवाच ।शर्म्मिष्ठयातिवृत्तास्मि दुहित्रा वृषपर्व्वणः ।त्रयोऽस्यां जनिताः पुत्रा राज्ञानेन ययातिना ।दुर्मगाया मम द्वौ तु पुत्रौ तात ! ब्रवीमि वः ॥
शुक्र उवाच ।धर्म्मज्ञः सन् महाराज ! योऽधर्म्ममकृथाः प्रियम् ।तस्माज्जरा त्वामचिराद्धर्षयिष्यति दुर्ज्जया ॥
ययातिरुवाच ।ऋतुकामां स्त्रियं यस्तु गम्यां रहसि याचितः ।नोपैति सह धर्म्मेण भ्रूणहेत्युच्यते बुधैः ॥
अधर्म्मभयसंविग्नः शर्म्मिष्ठामुपजग्मिवान् ॥
अतृप्तो यौवनस्याहं देवयान्या भृगूद्वह ! ।प्रसादं कुरु मे ब्रह्मन् जरेयं मा विशेत माम् ॥
शुक्र उवाच ।नाहं मृषा ब्रवीम्येतत् जरां प्राप्तोऽसि भूमिप ! ।जरां त्वेतां त्वमन्यस्मै संक्रामय यदीच्छसि ॥
वयो दास्यति पुत्त्रो यः स ते राजाभविष्यति ॥
”इति मात्स्ये ३२ अध्यायः ॥
* ॥
शौनक उवाच ।“जरां प्राप्य ययातिस्तु स्वपुरं प्राप्य चैव हि ।पुत्त्रं ज्येष्ठं वरिष्ठञ्च यदुमित्यब्रवीद्बचः ॥
त्वं यदो ! प्रतिपद्यस्व पाप्मानं जरया सह ।यौवनेन त्वदीयेन चरेयं विषयानहम् ॥
पूर्णे वर्षसहस्रे तु पुनस्ते यौवनं त्वहम् ।दत्त्वा सम्प्रतिपत्स्यामि पाप्मानं जरया सह ॥
यदुरुवाच ।सन्ति ते बहवः पुत्रा मत्तः प्रियतरा नृप ! ।जरां ग्रहीतुं धर्म्मज्ञ ! पुत्रमन्यं वृणीष्व वै ॥
ययातिरुवाच ।यो मे त्वं हदयाज्जातो वयः स्वं न प्रयच्छसि ।पापान्मातुलसम्बन्धात् दुष्प्रजा ते भविष्यति ॥
तुर्व्वसो प्रतिपद्यस्व पाप्मानं जरया सह ।यौवनेन चरेयं वै विषयांस्तव पुत्रक ! ॥
तुर्व्वसुरुवाच ।न कामये जरां तात ! कामभोगप्रणाशिनीम् ।बलरूपान्तकरणीं बुद्धिमानविनाशिनीम् ॥
ययातिरुवाच ।यस्त्वं मे हृदयाज्जातो वयः स्वं न प्रयच्छसि ।तस्मात् प्रजा समुच्छेदं तुर्व्वसो ! तव यास्यति ॥
द्रुह्यो ! त्वं प्रतिपद्यस्व वर्णरूपविनाशिनीम् ।जरां वर्षसहस्राणि यौवनं स्वं प्रयच्छ च ॥
द्रुह्युरुवाच ।न गजं न रथं चाश्वं जीर्णो भुङ्क्ते वरस्त्रियम् ।नारोगश्चास्य भवति तां जरां ते न कामये ॥
ययातिरुवाच ।यस्त्व मे हृदयाज्जातो वयः स्वं न प्रयच्छसि ।तस्मात् द्रुह्यो ! प्रियः कामो न ते सम्पत्स्यतेक्वचित् ॥
अनो ! त्वं प्रतिपद्यस्व पाप्मानं जरया सह ।एकं वर्षसहस्रन्तु चरेयं यौवनेन ते ॥
अनुरुवाच ।जीर्नः शिशुरिवादत्ते कालेऽन्नमशुचिर्यथा ।न जुहोति च कालेऽग्निं तां जरां नैव कामये ॥
ययातिरुवाच ।यस्त्वं मे हृदयाज्जातो वयः स्वं न प्रयच्छसि ।जरादोषस्त्वयोक्तो यस्तस्मात्तं प्रतिपत्स्यसे ॥
पूरो ! मे त्वं प्रियः पुत्त्र ! त्वं वरीयान् भविष्यसि ।काव्यस्योशनसः शापान्न च तृप्तोऽस्मि यौवने ॥
पूरो ! त्वं प्रतिपद्यस्व पाप्मानं जरया सह ।किञ्चित्कालं चरेयं वै विषयान् वयसा तव ॥
पूर्णे वर्षसहस्रे तु प्रतिदास्यामि यौवनम् ।स्वञ्चैव प्रतिपत्स्यामि पाप्मानं जरया सह ॥
शौनक उवाच ।एवमुक्तः प्रत्युवाच पूरुः पितरमञ्जसा ।यथात्थ त्वं महाराज ! तत् करिष्यामि ते वचः ॥
ययातिरुवाच ।पूरो ! प्रीतोऽस्मि ते वत्स प्रीतश्चेदं ददामि ते ।सर्व्वकामसमृद्धा ते प्रजा राज्ये भविष्यति ॥
”इति मात्स्ये ३३ अध्यायः ॥
* ॥
शौनक उवाच ।“पौरवेणाथ वयसा ययातिर्नहुषात्मजः ।प्रीतियुक्तो नरश्रेष्ठश्चचार विषयान् सुखी ॥
पूर्णं मत्वा ततः कालं पूरुं पुत्रमुवाच ह ।पूरो ! प्रीतोऽस्मि भद्रं ते गृहाणेदं स्वयौ-वनम् ॥
राज्यञ्चापि गृहाणेदं यत् त्वयोपकृतं पुरा ॥
शौनक उवाच ।एवं स नाहुषो राजा ययातिः पुत्त्रमीप्सितम् ।राज्येऽभिषिच्य मुदितो वानप्रस्थोऽभवन्मुनिः ॥
उषित्वा वनवासं स ब्राह्मणैः सह संश्रितः ।फलमूलाशनो दान्तो यथा स्वर्गमितो गतः ॥
”इति मात्स्ये ३५ अध्यायः ॥
* ॥
वाचस्पत्यम्
Sanskrit
ययाति
पु०
 यस्य वायोरिव यातिः सर्वत्र रथनतिरस्य । नहु-षात्मजे राजभेदे ।
Capeller
German
यया॑ति
m.
 N. eines alten Stammeshelden.
Grassman
German
yayā́ti, m. [wol von yat], Eigenname eines der ältesten Stammhäupter, eines Sohnes des náhuṣa.
-es {889, 1} 〰 nahuṣíasya barhíṣi.
-ivát (yayātivát) wie Y. {31, 17}.
Burnouf
French
ययाति ययाति
m.
 np. du 5ᵉ roi de la dynastie lunaire.
Stchoupak
French
ययाति-
m.
n.
 d'un roi de la race lunaire, fils de Nahuṣa.
°जा-
f.
 patron. de Mādhavī.
°पतन- nt.
n.
 d'un pèlerinage.