Philosophical ideas in Bharavis Kirtrjunya

K.S.Balasubramanian

Dy. Director,
The KSRI,
Chennai

India is the home land of spirituality. There have been

innumerable saints sages, seers, philosophers and scholars who
have illumined our great land by their presence and by their
works. Apart from the philosophical works dealing with various
concepts of their respective schools, we find the influence of
stras and these scholars of Indian philosophy in Puras, Itih
sas and also in literary works of great poets.
Generally Kvyas are studied for their literary merits and
are appreciated for the delineation of rasas, employment of
appropriate works, phrases, various alakras, description of the
beauty of nature, portrayal of different characters, description of
the heroes, heroines and others, war and so on. But the great
poets like Klidsa, Bhravi, Mgha and rhara had deep
knowledge on all aspects of culture, religion, philosophy and so
on.
Bhravi, as all of us know is one among the greatest poets
of India. In merit, he comes next only to Klidsa. Only one work
of Bhravi viz. Kirtnjunya is available to us, through which he
has exhibited his depth of knowledge, justifying the statement
Bhraverartha gouravam .
According to one version, Bh ravis name was Damodara,
his fathers name was Nrayaa svmin of Kauika gotra. His
ancestors were from nanda pura of North west India. Later they
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migrated to South India. Dmodara, while accompanying prince

Viuvardhana, younger brother of Satyasraya Pulikesin II for
hunting, was obliged to eat meat (mmsa). For prayascitta he
went on a pilgrimage and was acquainted with Ganga prince
Urvinita . His verse on a Gandharva was brought to the notice of
the Pallava King Simha Viu of Kaci. So he was invited there,
and he lived happily with Mahendra Vikrama son of Simha Viu.
tm tkoku
wm: q , wm
w sm r rn mkmu
qj y wm
tou 1
His son was Manoratha whose paternal grandson was Da

in. This is the account given in Avantisundarikathasra, which

says.2
t m tm twm
ytow ww sw: Zsw t

ttA
wwo
Bharavis name is also mentioned in the Aihole inscription of
Pulikesin -II, belonging to aka year 556 (corresponding to 634
A.D.)

1
Mysore Arch. Department. 1916.
2
Avantisundari kathasra . V. 123.
 3

y wkum wLm: wvm vy

swLm:
This gives a clue that he should have lived prior to 7 th cent.
A.D.
Kirtrjunya (K.A) has served as a model for Mgha
as has been pointed by many scholars. Both K.A and isup
lavadha of Mgha have Mahabharata as source. K.A
contains 18 sargas and consisting of 1040 verses. The story
of this Mahakavya is too well-known to be repeated here.
Apart from excelling in delineating vra, rasa 3
(3) which is
the angrasa, adbhuta and bhayanaka also are used as
angarasa. Srngara rasa is used in the 7 th canto.
He has employed many alakras and metres. His
style is not simple, as Mallinatha says:
vvyOtm wj
sw: yq msum
Though he has taken the Mahabharata as the source for
K.A, there are same deviations from the original. 4
Sastraic elements in K.A
Bhravi exhibits his knowledge in various stras like
wm, tty, yu u and w philosophical
concepts. He was also proficient and other Puranic studies.

3
Acc.to tvn w: Zo y:
4
They are explained separately
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Puras have been well brought out by Veda Vysa

ukla. Same sample for proficiencies in sstras are given
here:
1. wm K.A. (J.22) says:
wmktky q j
rP: qtqmtmt
twtqm:
yswOm tmt tw:
According to Advaita vednta, liberation is achieved
when one realizes his true nature to be Brahman or when the
difference between individual and the Brahman is removed.
Bhravi also opines through this verse that the vsnas or
impressions of the worldly existence are to be removed.
2. qwtty Bhravis acquaintance with Karma
Kda is reflected in the statements,
ww wmm: hyt: ytsjxqw
kmw:
uty qm yZm
tw wuquw: tOmw
tu
3. Skhya: In III. 26, Bhravi says that Vysa
imparted the divine mantra to Arjuna who was in a deep
slumber as it were, and after being imparted by Vysa, he
was enlightened of the real nature of the cosmic principles.
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uu mwx mpwsy ytOttvw

ju j:
Here the commentator Mallintha enumerates the 24
principles of Skhya. tvZmt

tb qjmt qjrOu qj
tOu
qjtsmm jmwm mw
4. Yoga: It is interesting to find that even characters
depicted by Bhravi in K.A reflect many Yogic concepts. Vy
sa, the great saint, Yudhihira, the noble Pava and
even Duryodhana, the wicked Kaurava prince have been
portrayed in such a manner as to manifest some yogic
precepts and practice.
(i) Yudhihira: Yudhihira of Bhravi is true to his
name as the one who is firm in upholding Truth and ahims
. In the battle between good and evil, virtue and vice, he
always stands for the former. Patajali includes ahims as
one of the five yamas. Although Yudhihira was severely
criticized by Bhma, his younger brother, for this attitude, he
did not yield to the insults of Bhma. Even Draupadi
remarks.
n wtm om yut ut
wvu ym romt
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(How is it that you are not aroused to set aside your

patience and self-control.)
But, Yudhihira is firm on ahimsa, though being a Ksatriya
justifying Patajalis stra.
m kmvytuwO ywst:
twmt
(These unbroken by time, place, purpose and caste -
rules are universal great vows)
While replying to Bhmas words.
Zym mwk xm :
mtumky:
(which enemy can withstand the power and valor of
your younger brother in the battlefield?
Yudhihira says:
rvwq qkt: mty ssw
u:
(He who does not restrict anger, though physically
powerful, destroys power.) So, the inner power or control
over ones passions, anger etc. is more important than
physical power. It is said in Rja Yoga that one who has
control over his mind, has control over everything.
It is to be noted here that even Arjuna, who is described
as the fittest person for imparting the highest stage of Yoga
is depicted as losing his calmness and shining brightly with
the glow of anger after listening to the speech of Draupadi.
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On the contrary Yudhihira remaining calm, firm, self-

composed, true to his nature. He says:
wmmu mnq t u utw
owm
(Yet my mind not being convinced fully, still seeks the
decision done.) He stresses the need for viveka, when he
says:
swxm upqvu work
www
(He who nourishes the seeds of the objects to be
achieved in the water of viveka )
According to Patajali, viveka is the tool for destroying
ignorance or avidy.

wwum: wjwqu:
(To destroy that ignorance only viveka is the means)
So Yudhihira of Bhravi is an ideal yogi, who has control
over his senses, mind and also steadfast in his principles.
(ii) Vysa: Vysa, as unknown is one of the greatest
saints of India. In K.A. when he comes to meet Yudhihira
in the forest, all the animals lose the feeling of enmity and
the atmosphere itself is charged into a peaceful one. Bh
ravi says:
tow vsuq mujt
m: and
 8

Zy jmy ytykmtymmtq
swtt
Patajali justifies they in his YS (II-35),
(In the presence of the one who is established in
ahims (other beings) lose their enmity). That Vysa was a
real Yogi is brought and by Bhravi when he says,
y Zmu mm yOo wu:
(In the presence of the one who is established in
ahims (other beings) lose their enmity)
Vysa was a real Yogi; this is brought out by Bhravi
when he says,
qu t: ytou
Vysa says that he has come there to impart to Arjuna,
the knowledge of mystic lore of great efficacy by which
Arjuna can perform penance and get the power to destroy
the enemies.
uu ytym yo yjtjm
mqut
The word tapas is to be noted here, as the Upanisads
and Patajali give importance to tapas.
Duryodhana: Bharavi gives some yogic concepts even
through the wicked person Duryodhana. While describing
Duryodhanas efforts to understand Manus rules for
governing the kingdom, Bhravi says:
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mxw ku tw
uq qwA Zqy
wsu Q wtmO
wmum m u qxt
The ariatvarga or the six enemies viz. Kma etc, are
not to be controlled according to all schools of Indian
philosophy. Here Bhravi says that one should cast aside
lethargy and perform his duty day and night. This is what is
known as abhysa, according to Patajali, and this should
be practices for a long time, without interruption, and with
dedication, so as to get established.
y m iv muyywm
st:
Patajali also includes lethargy (lasya) as one of the
impediments in the path of yoga. Hahasaketa candrik of
Sundaradeva says:
vu: Znt p mu:
5. aiva: aivism is considered to be the most ancient
religion in India. It has spread from Kashmir to Kanyakumari
in different names and forms, with diverse practices. aktip
ta is one such process, which was in vogue in Kashmir
aivism, aiva Agamas and aiva siddhnta. This is a process
of ancient Yogic transmission by which the guru imparts the
divine knowledge to his disciple. Bhravi reveals his
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knowledge even in this unique technique when he refers to

the initiation given by Vysa to Arjuna. He says:
tu wpn u
rrwu thtxF:
qn wwm
Om: qtwsq
(Then the mantra, bright like a spark of fire issuing from
the mouth of the great sage passed to that of Arjuna, as
spreading does the suns disc attractive in the early morning
to the opening lotus.
In aiva gamic texts, the process of imparting
knowledge is known of aktipta. The incident described by
Bhravi comes under the category of mantra dik which is
done though oral transmission.
In Yoga vsiha, three methods of aktipta are
mentioned. Vivmitra being wonderstruck on seeing Rma
being transtured instantaneously by his guru vsiha,
premises him for using the yogic transmission on aktipta.
wy ts rPq ty
w Qqm mm w
mt
m qm m qu
u
ku u: ytw sw y :
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Here three methods of aktipta viz., by sight, touch

and word (mouth) are mentioned. In Sta samhita we find
one more technique viz. transmission through thought
power, added to the other three processes. The advantage of
utilizing this Yogic power is that the guru can impart the
higher knowledge to his disciple in the shortest time. It is
also a safe and smooth way of imparting the knowledge. But,
both the guru and the iya should have the capacity for it,
as Vivmitra remarks in Yogavsitha.
Zutwu u Zukt
swq un uu ywFxtYtq
Bhravi was conversant with this practice, as can be
seen from this verse.
u j uumtu mt mq: Zswm
wmm y:
uu mwx mpwsy ytOttvw
ju j:
Here the word yogyatama refers to Arjuna, the disciple
and Vysa the guru who imparts the yogic knowledge is a
great saint, as marked by the term tapaprabhvt . The
word sadyah is to be noted here. It explains that Arjunas
eyes, which were closed by ignorance for a long time,
seemed to open immediately after receiving the mantra from
Vysa and that he was enlightened of the real nature of
cosmic principles.
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Bhravis knowledge in the Yogastra is also revealed

by following references.
(i) KA. VI -29 reads-
Zou mm wopn ou om:
qmt t mt
Mallintha comments:-
wo = uey, ou =
jw , Zou = uu
Bhravi says that, because of this, Arjuna seemed like a
saint himself.
The next verse (VI-30) implies that Arjuna removed
unwanted qualities by practising maitri etc., which again is
reflected in Patajalis Yogastra -- t
tm - q yh:h ququ
wxu swm jqPyt
(ii) In K.A (X -10) Bhravi says:
utut m On: ..
Here yama, niyama and sana are mentioned in order
and the body of Arjuna is described as kukta (becoming
thin ). The Haha yoga texts like HYP describe this state as
preliminary to obtaining mastery over yoga.
wq: w w Zym w
u ytv
.. w: w yvt
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(iii) Bhravi emphasizes the need for practice with

dedication when he says wowntm
Zu: which is reflected by Patajalis definition of
abhysa.
We have more such references to yogic practices an
precepts in K.A of Bhravi.
6. Upaniads: In the 3rd sarga of K.A, Vysa comes to
the forest to impart to Arjuna, the knowledge of mystic lore,
of great efficacy by which Arjuna can perform penance and
get the power to destroy the enemies. Bhrani says:
uu ytymyo ybtjm mqut

The word tapasym refers to penance and Bhravi
rightly suggests that tapas has to be performed for realizing
ones goal. In Taittriy upaniad, the same instruction is
given by Varua to his son Bhgu.
mq rm mqy r wkyw
Yudhihira compares the indriys to horses when he
says:
w ju qOu w j Ou
wkwum
7. Bhagavadgta
This reminds us of Kahopaniad. When Bhma
urges Yuddhihira to shun his patience and take revenge
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on the Kauravas, Yuddhihira, remains firm. He replies in

the spirit of a yogi where he says:
mm yttOm yot
which reminds us of Bhagavadgta passages.
yh:h yt w vsvs kuku
and
tqm mu m
yh:h:
tqu pu m mmw
sm:
Yuddhihira further says that Duryodhana would
perish by the reselt of his own wicked deeds. Here Bhravi
hints that Yuddhihira says that he is only an instrument of
God, which Lord Ka also says to Arjuna in the Git...
mnw tt sw yuyj
When Draupadi bids farewell to Arjuna on the occasion
of his leaving for penance she says:
t buj: Zt .
(Do not be regardless of personal safety being alone
for a long time in the place).
This implies that one should be aware of the external
world while absorbed in his heart. This is known as sahaja
samdhi in yogic parlance. In Haha yoga, this is known as
mbhav mukta . For example HYP says:
mvu w O: txtxwkm
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x y sw t ywex q
In the Bhagavadgta too, Sri Ka refers to this aspect
when he says:
qu w q ji
c wq wy
vum y qq
qqtwsy
Conclusion:
Thus from a brief survey of Bhravi s Kirtrjunya,
we come to understand that he was not only master of
literature, and grammar etc., but also in many schools of
Indian philosophy. A deep study of other Mahakvyas would
reveal that those great poets had an all-round knowledge
justifying the statement kavaya krnta darina.

Thank you,