Pippalāda

The life of Pippalāda Maharṣi is recounted in both the Padma Purāṇa and the Śiva Purāṇa.

Birth and Early Life

The Fate of Daḍhīci’s Bones

Daḍhīci Maharṣi, son of Cyavana, once offered his body to the gods so that they might forge weapons from his bones in their war against the demons. Having surrendered his flesh in the fire of yogāgni, he gave his bones to Indra’s hosts for that purpose. Later, during the devas’ battle with the asuras, they entrusted those weapons to Daḍhīci’s āśrama, believing that demons would not dare approach while he dwelt there. Over time, however, the devas delayed reclaiming their arms, and Daḍhīci’s body digested all the divine astras within his marrow and blood.

When the devas came at last to demand their weapons, Daḍhīci replied that they had long since been absorbed. They appealed to Brahmā, who told them to seek the same power within Daḍhīci’s bones should he consent to give them up. The devas then asked Daḍhīci himself, and he—without informing his wife, Suvarchal—entered yogāgni again and offered his skeleton. From it the gods refashioned their weapons and destroyed the asuras.

Suvarchal’s Sacrifice and the Birth of Pippalāda

After Daḍhīci’s death, his widow Suvarchal, pregnant with their son, resolved to join him in the fire rather than live in a world bereft of her husband’s presence. Pressed by friends to wait until the child’s birth, she instead slew her unborn son with a sword and cast him aside, trusting a nearby pippalī (Ficus religiosa) tree to care for him. She then left the world by entering the fire.

Childhood under the Pippalī Tree

The abandoned child—named Pippalāda after the sacred tree—was nurtured by the spirits of the forest, for every tree hosts its own divinities. Protected by the pippalī’s branches and sustained by its shade, Pippalāda grew up devoid of human or divine guardians until he gradually learned his own origin and the injustice done to his parents by the gods.

Retribution on Devas

Having learned how the devas had ill-treated his parents, Pippalāda resolved to punish them. He sought out Chandra, who urged him to perform tapas on the sacred banks of the Godāvarī and assured him that Śiva’s grace would fulfill his mission.

Tapas and the Descent of Rudra

Pippalāda devoted himself to Śiva’s worship through night-long meditation, recitation of hymns, and the chanting of his name. When Śiva appeared, Pippalāda expressed his grief at the devas’ betrayal of his parents and demanded the power to chastise them. Śiva granted him a divine agent (kṛtya), which immediately proceeded to slay many deities.

Appeal of the Remaining Devas and Rudra’s Plea

The surviving gods fled to Brahmā and Rudra. Brahmā declared that Pippalāda’s vow and Śiva’s boon were irrevocable unless Pippalāda himself relented. Rudra then interceded, praising the merit of mercy and urging Pippalāda to spare the devas. When Pippalāda consented, his wrath subsided and the gods were preserved.

Reflections on Immortality and Divine Fallibility

This legend highlights that the devas—though called immortal—depend on accumulated merit (puṇya) to sustain their heavenly state. Should that merit be exhausted, as occurred when Daḍhīci’s bones absorbed the astras, they too fall from grace. Their ultimate fate, like that of mortals, hinges upon their own virtues and failings rather than any inherent permanence.

Offering the Kṛtya to the Ocean

At Śiva’s command, Pippalāda placed the kṛtya into a golden vessel and cast it into the ocean. That terrible force of destruction, granted as Śiva’s boon, was thus delivered to the sea. In addition, Śiva bestowed another boon: “I rejoice in your compassion and your mercy. Because you grieved at being unable to see your parents, that sorrow shall no longer afflict you. Whenever you wish, you may journey to Piṭṛloka and behold your parents. You may even speak with them there, and once you have their vision, your grief will vanish.”

Vision of His Parents in Piṭṛloka

By Śiva’s grace, Pippalāda, still endowed with his tapas body, immediately traveled to Piṭṛloka. He found his parents alive, hale and healthy in divine forms. Seeing them restored his heart and brought him great peace. He then returned to Bhūloka, resumed his tapas, and through its power attained Brahmajñāna.

Freedom from Worldly Attachment

From birth, Pippalāda felt no kinship or attachment, for at the moment of his birth none claimed him. Abandoned beneath the pippalī tree, he grew without direction, nurtured only by the tree itself and by amṛta drawn from the moon’s beams.

Marriage to Padmā and Rejuvenation

One day, while bathing in the Puṣpabhadra River, Pippalāda saw a maiden of surpassing beauty. She was the daughter of King Anavadya, a self-born ruler and devoted Viṣṇubhakta who had spurned Indra’s throne in favor of yajñas under the guidance of Bṛgu Maharṣi. This king, having twice defeated Indra and once vanquished Bali Chakravartin, cared for no desire. He had a hundred sons and this daughter, whose name was Padma, famed for her extraordinary loveliness.

King Anavadya approached Pippalāda: “O Maharṣi, I hear you have beheld my daughter. I wish to give her to you in marriage, provided she consents.” Pippalāda replied: “You have no hesitation in offering your daughter, and I understand your heart. Yet I speak with the knowledge borne of my insight into past, present, and future: this union will confer great benefit upon the world.” Without further doubt, the king solemnized their marriage. Instantly, by his tapas power, Pippalāda shed his aged form and regained youthful vigor. The couple lived in bliss.

Dharma-devatā’s Test and Curse

Once Dharma-devatā resolved to test Padmā’s fidelity. As she bathed on the riverbank, the goddess assumed a handsome male guise and approached her chariot, saying, “Why consort with that matted-haired ascetic? Choose me, for I am a god.” Padmā, enraged at his unseemly approach, cursed him for his misdeed. Though he revealed himself as Dharma-devatā, she would not relent: “Your brilliance, your beauty, your youth—all shall fade!” she declared. When he identified himself, she modified the curse:

“You, O Dharma-devatā, have no right to test a devoted wife. Yet my curse is unalterable. Though gods of the five elements may perish, not even a pati-vrata’s curse can be overturned. You shall live long, but gradually your strength will wane. In Kṛta-yuga you shall stand on four legs, in Tretā on three, in Dvāpara on two, and in Kali on one. Thus shall you travel in decrepitude until the next Kṛta-yuga restores you.”

Thereafter she added a safeguard: “Yet you shall remain perfect for all Hari-bhaktas, yogins, brahmacārīs, Vānaprasthins, bhikṣus, prājñas, pati-vratas, righteous kings, charitable Vaiśyas, and service-oriented Śūdras.”

Boon of Longevity and Prosperity for Padmā

Padmā then addressed Dharma-devatā: “O exalted one, you dwell among sandalwood, bael, tulasī, and chandan garlands, in temples, at sacred tīrthas, in vows, tapas, yajñas, and on consecrated grounds. You pervade the entire world and all these abodes.”

Dharma-devatā blessed her: “Your husband shall surpass even Markandeya in lifespan, Kubera in wealth, Indra in prosperity, and Kapila in attainment of siddhis. He shall seem on a par with Śiva, ever youthful. You shall enjoy stable youth, the blessing of devoted service, and noble offspring. Your fame will endure forever.”

Concept of Dharma-devatā

Dharma-devatā embodies the power that sustains and governs all lokas within creation. Among every category of deva—yakṣa, kiṇnara, kiṃpuruṣa, and others—a principle of dharma persists. Wherever the spirit of dharma flourishes, the world thrives in welfare. Beings accumulate puṇya for the sake of jagat-kalyāṇa, yet before puṇya there must be faithfulness to dharma. Only one steadfast in dharma can perform puṇya-karma, tapas, and dāna, for all such meritorious acts rest upon the foundation of dharma.

Although the other devas were created directly by Īśvara, no one fashioned Dharma-devatā as a distinct entity. Rather, Yama—who adjudicates the puṇya and pāpa of beings in the lower lokas and determines their destinies—is called Dharma-devatā. Yet dharma pervades the entirety of creation: it resides in Brahmaloka, in Indra, and in the very fabric of saṃsāra, even as adharma also manifests throughout.

Thus, in every cycle of birth and rebirth, dharma and adharma exist side by side. From this interplay, the divine form of dharma arose as a sustaining principle—granting sukha and well-being, guiding beings toward a prosperous future.

Family and Disciples of Pippalāda

In the time that followed, Padmā bore five sons. Pippalāda Maharṣi and his wife entered the Vānaprastha stage and upheld the āśrama duties. Through rigorous tapas and Vedic study, Pippalāda attained mastery of Brahmajñāna and established an āśrama where many śiṣyas gathered for instruction.

Prominent sages and scholars also sought his guidance in Brahmajñāna. Among them came Kabandha of the Kātyāyana lineage, Vaidarbha of the Bṛgu clan, Kauśalya from the Aśvalāyana family, Sauryāyaṇī of the Garga lineage, Śaibhyu born of Satyakāma, and Sukeśa of the Bharadvāja line. Bearing samidhis, they approached Pippalāda with homage:

“O Deva, we have performed saguṇa-upāsana, attained purity of mind, and conquered the three guṇas. With an intense desire for Brahmajñāna, we have sought out the true guru. Therefore, we pray for your grace.”

Pippalāda replied, “Serve me for one year in my āśrama. After a year of dedicated tapas and service, I will endeavor to dispel your doubts.” They accepted his charge, dwelling in his āśrama under Brahmacarya vows and tapas for the appointed time.

Enlightenment on Creation and Cosmic Order

When the year concluded, Kabandha asked, “Deva, how does saṃsāra of living beings arise?” Pippalāda taught:

“Just as beings destined for creation follow the course laid by their past karmas, so must rebirth occur in accordance with those karmas. In creation, this is the divine ordinance. Yet its execution requires an agent—Brahma-deva—who cannot act on whim but administers birth and rebirth precisely according to each soul’s karma.

“Originally Brahma manifested a mituna named Rayiprāṇa—‘raya’ signifying Chandra and manas, ‘prāṇa’ signifying Sūrya and life force. By their union the cosmos unfolds. The Sun as Viśvānara ignites all prāṇa-āgnis throughout creation.”

The Supersoul and the Witness

Pippalāda further explained:

“Within each being, the Āntaryāmī manifests as the Lord of Time. As the unseen witness and inner sovereign, He ordains the processes of growth and decay inherent in every body. Thus the Supreme transcendent Brahman pervades all states of creation and sustains every yajña.

“He governs the transition of the doṣa-karma cycle: in Dakṣiṇāyana the soul journeys to Chandra-loka—with rebirth bound to its karma—while in Uttarāyana the soul, qualified by tapas and virtue, attains Brahmaloka without rebirth. Those who pass in mild karma time may still be reborn, but the meritorious who depart during Uttarāyana realize mokṣa.”

This teaching aligns with the Upaniṣad mantra “dvā suparṇā…” in which two birds—jīvātman and Paramātman—perch on the same tree of body, one as witness and one as experiencer.

On Life Forces, Mind, and the Elements

When Vaidarbhi asked, “Deva, what sustains the body?” Pippalāda replied:

“Prāṇa illumines and animates the body. The life breath that enlivens the sensory and motor faculties is the very force of prāṇa.”

Asked how prāṇa arises, he taught:

“From ātman comes prāṇa. Since ātman is self-luminous, its contact with the five elements gives rise to prāṇa. Prāṇa does not originate elsewhere—it emanates from ātman.”

When Sauryāyaṇī inquired, “What is sleep and awakening, and what is pleasure?” he answered:

“When the indriyas merge in the mind—ceasing their outward functions—that is sleep; when they withdraw from the mind, that is awakening. The subtle forces and the fourfold inner instrument belong to Paramātman, whose omnipresence alone empowers their action.”

The Sixteen Kala-puruṣas and the Processes of Life

On the question “Who are the ṣoḍaśa-kalā-puruṣas?”, Pippalāda explained:

“They are the sixteen operations that maintain the body: the five prāṇas, vitality of tapas, the five indriyas, and the five elements. Their interplay sustains life’s functions. When all subside in deep sleep, that dissolution is called death; their resurgence is rebirth. If they do not return, one attains immortality.”

Paths of Vedic Study and Liberation

Asked about upāsanā of the Omkāra sound, he taught:

“Those who revere it briefly become R̥gvedic devas, returning to human birth; those who dwell longer ascend to Soma-loka; those who perfect it reach Brahmaloka via Sūrya-mārga. Thus the R̥k, Yajus, and Sāma Vedas correspond to increasing degrees of liberation.”

The Summation: Dharma, Yoga, and the Bhāgavata Path

Pippalāda emphasized that human beings possess both virtuous and harmful tendencies. Whether one flourishes in sattva or falls to tamas, one reaps the fruits of one’s chosen qualities. The body and mind are instruments for action—without surrender to the Lord, one remains bound to cyclic existence.

Ultimately, Pippalāda taught that every sect—Advaita, Viśiṣṭādvaita, Dvaita, Yoga, Sāṃkhya—finds its culmination in the Bhāgavata path, in loving devotion to Paramātman. From here there is no return; all rivers of teaching flow into this ocean of grace.

Final Boon and Humbling of Pippalāda

After three thousand years of austere tapas, Pippalāda Maharṣi attained a vision of Brahmā, who granted him the boon of sarvakāma-siddhi—fulfillment of all desires. Inflated by pride, Pippalāda became arrogant. Thereupon Brahmā, again manifesting as a hamsa, appeared before him and reminded him of the young sage Sukarmaṇa—who, without any great tapas, had served his parents faithfully and thereby gained supreme jñāna and power even in childhood. Humbled by this teaching, Pippalāda joined Sukarmaṇa and surrendered his vain, restoring his humility.

Source: Padma Purāṇa

Instruction to Śaunaka and the Brahmopaniṣad

Pippalāda then imparted the entirety of Brahmavidyā and the yoga of Brahmaprāpti—its methods, internal and external śauc̣a, and the nature of nirviśeṣa Brahman—to Śaunaka Maharṣi of the Aṅgirasa lineage. He revealed the duties of mumukṣus and the path to realize the attributeless Supreme. These teachings comprise the Brahmopaniṣad—also known within the Yajurveda as the “Brahmopaniṣad” of twenty-five mantras, ending with the famous “yato vāch nivartante…” verse. Beginning with the description of the yajñopavīta and leading to the definition of the supreme reality, it sets forth the highest knowledge and its means.

Thus Pippalāda stands foremost among masters of Brahmajñāna, supreme among yogins, and peerless among great ṛṣis.