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Hinduism 
Desire Under the Kalpataru

"Man is born unto trouble," says Job, "as the sparks fly upward," and, he points out, this "affliction cometh not forth of the dust, neither doth trouble spring out of the ground." An engrossing study of the root cause of this "trouble" was made in the West, in this century, by Eugene O'Neill in Desire Under The Elms. But are we Indians aware of Vyasa's fascinating portrayal of Desire Under the Kalpataru in the Mahabharata? Such a remorseless expose of the frailties that the flesh is heir to, spanning the entire gamut of human existence, is unrivalled in world literature. Leaving aside the sheer narrative brilliance of Vyasa, it is the perception of over-arching symbols, such as the Kalpataru, which gradually dawns on the readers, stirring the innermost depths of their psyche, as they voyage across the one hundred thousand verses of this ocean among epics; that fascinates them, compelling them to return, time and again, to the Mahabharata.

To appreciate the thematic brilliance of this concept, it is first necessary to recount the story of the Kalpataru, the Wish-fulfilling Tree, described in eidetic detail by Krsna in the beginning of chapter 15 of the Gita. Its roots are in the heavens and its branches permeate the cosmos, paralleled in occidental mythology by the Norse Yggdrasill. The parable has been recounted by P. Lal in his introductory essay to Barbara Harrison's Learning About India, and by Christopher Isherwood in Vedanta for the West.

Into a room full of children at play walks the proverbial "mama" (maternal uncle)" who invariably "knows better." He tells them to lift up their eyes, look out of the window and see the huge Kalpataru outside. He tells them that they should cast aside their silly indoor games, and go to the tree which will grant them whatever they wish – the real stuff! The children rush out, stand under the all-encompassing branches, and ask. They ask for what all children crave: toys and sweets. The tree grants them their wishes. But with it, they also get a bonus: the built-in opposite of the wish! Along with the toys they get boredom; and with the sweets they get tummy-ache. Sure that something has gone wrong with their wishing, the children ask for bigger toys and sweeter sweets. The Tree obliges, along with greater boredom and more painful stomach-ache. Time passes. The children grow up into young men and women. Their wishes change with their age. Now they "know more". They ask for wealth, fame, power and sex. Unquestioningly, the tree grants their desire, but also gifts them cupidity, insomnia, anxiety and frustration. Time passes. The askers are now old. They gather in three groups under the tree. The first group exclaims that all this is an illusion. They are fools and have learned nothing. The second group is "wiser" and decides to wish better next time. They are greater fools and have learned less than nothing. The third group, disgusted with everything, asks for death. The tree grants their desire and, with it, its opposite, re-birth, and under the same tree. For, where can one be born, or re-born, but within the cosmos! They are the most foolish of all.

All this while, one child has been unable to move out of the room. Being lame, he was pushed aside in the rush to the door as his playmates ran to get to the tree. He has been riveted to the window, watching the lila (the play) of the Kalpataru unfold itself. He has watched his friends make their wishes, get them along with their built-in opposites and suffer; yet, compulsively, continue to make more wishes. Transfixed by this fascinating play and counterplay of desire and its fruits, a profound swell of compassion wells up in the heart of this lame child, reaching out to his companions. In that process he forgets to wish for anything (not even remembering to forget). In that moment of spontaneous compassion for others, he has sliced through the roots of the cosmic tree with the sword of non-attachment, of niskama karma. He, alone, is the liberated one, the mukta-purusa.

It is this parable of the Kalpataru, whose roots are upwards and whose branches pervade the cosmos, which is the over-arching symbol encompassing the Mahabharata.

Pururava, monarch of the lunar dynasty, is the first of those driven by desire, who believe "The world will be your wish- fulfilling cow" (Gita 3.10). Infatuated by the heavenly courtesan Urvashi, his desire to possess her is granted. However, it is inevitably accompanied with the penalty of losing the very object of his desire. In the agony of that loss, he even goes mad. This is not the only instance of the fruit desire bore for this king. Pururava once stole the wealth of some Brahmins out of greed, and refused to return it.

As smoke smothers fire,
as dust films glass,
as womb enfolds seed,
So greed destroys judgment.
Greed is a fierce fire.
It destroys judgment.
Greed is a fierce fire.
It destroys judgment.
It fools the wise.
It destroys the atman(soul) (Gita, 3.38-39)

He was cursed by the Brahmins with loss of his prosperity, the precise opposite of his desire.

Pururava's grandson is Nahusa, who is crowned king of the gods in Indra's absence, but then falls prey to desire for Saci, Indra's wife. The result is that he is cursed by the sages, whom he forces to carry his palanquin to meet Saci, and turns into a python, crawling in the dust.

Nahusa's son is Yayati, the most famous instance in world mythology of lust and its doom. Driven by lust, he possesses Sarmistha in secret, and is struck with senility. Those very sons, "children of his heart, " whom he has fathered on Devayani and Sarmistha, scornfully turn away from his anguished plea to assume his decrepitude so that he can enjoy the pleasures of the flesh for some time more. Even when that wish is granted, he finds that lust only consumes and does not satisfy. Later, desiring heaven, he achieves it, only to be thrown down from there because of his overweening pride in his merit. Yayati is, indeed, the archetypal figure of desire and its fruits as given by this cosmos, which is the Wish-Fulfilling Tree.

Yayati's wife, Devayani, is herself a telling example of this parable. Obsessed by the desire to avenge the humiliation suffered at the hands of Sarmistha, she achieves her goal of turning the princess into her hand-maiden. Eager to prove that despite being a Brahmin's daughter she can best the daughter of the Danava King, she over-rules the objections of the reluctant Yayati to an inter-caste marriage, and compels him to marry her. Soon, thereafter, she loses her chosen husband to her hand-maid! Further, not only has she only she only two sons by him while Sarmistha has three, but also none of her sons inherit the throne, despite being elder. It is Sarmistha's youngest son, Puru, who is chosen by Yayati as dynast for having willingly parted with his youth for his father's sake. In a similar way, one of his descendants, Devavrata, will sacrifice his youth to subserve his father's sexual appetite.

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Hinduism