Practical Krishna - Caring for others

             Purnavatara Krishna simultaneously manifests Parabrahman, Ishwara, Avatara and human aspects. (Read more in Krishna’s life – a saga of problem solving). In this Practical Krishna series, our endeavor is to constantly focus on the human dimension and extract as many useful tips for applying in our personal lives. We need to make the Itihasapuranas, Upanishads and Bhagavad Gita as guiding beacons, the way the rishis intended it to be used and not a mere text for worship. We have distanced these by placing them on pedestal and made them into unachievable objects of worship.

            In this series our endeavor is to look at the different incidents of Bhagawan Sri Krishna, given in Srimad Bhagawad Purana, from purely a superlative human’s example for us to emulate. We will filter out the Avatara or Ishwara aspects deliberately and let it not flame our prejudice or bhakti.

 

Storytime:

Mission of hope for Gokula: After the death of Kamsa, Krishna and Balarama had their Upanayana through the Yadava Kula guru, Garga. Eventually they mastered the sixty four arts in sixty four days from the illustrious Avanti residing Guru, Sandipani and returned back to Mathura.

            Krishna was very concerned about his hasty exit from Gokula. To assuage the grief of Gopis and cheer his parents Nanda and Yasoda, he decided to send Uddhava as an emissary. Uddhava was the best educated amongst Vrishnis having tutored under Brihaspati (spiritual Guru of Devas), a minister, a beloved friend and devotee of Krishna, endowed with excellent intelligence. (वृष्णीनां प्रवरो मन्त्री कृष्णस्य दयित: सखा । शिष्यो बृहस्पते: साक्षादुद्धवो बुद्धिसत्तम:  - vṛṣṇīnāṁ pravaro mantrī kṛṣṇasya dayitaḥ sakhā śiṣyo bṛhaspateḥ sākṣād uddhavo buddhi-sattamaḥ SB-10-46-1). The choice of Uddhava is outstanding if we can recall that he alone was the sole recipient of Krishna’s departing words in the form of Uddhava Gita or Moksha Gita. It is so special that it is the only Gita named after the recipient.

It appears to the normal eye that Krishna has abandoned Gokula and Gopis. To the trained eye, Gopis are the highest category of Bhakta, exhibiting more than all the qualities that endear Bhagawan (Whom does God love – Part 1, Part 2 and Part 3) and hence always on the top of Krishna’s mind.

            Uddhava reached Vraja towards sunset and spent the night exchanging stories of Krishna and the hospitality of Nanda. Finding their exalted love for Krishna, Uddhava tried to uplift the spirits of Nanda and Yashoda, by highlighting the Avatara, Ishwara and Parabrahman aspect of Krishna. It was after dawn when the Gopis discovered the gleaming golden chariot and wondered if Akrura (the one who took Krishna away to Mathura) had returned only to wonder more as they found Uddhava instead, who looked similar to Krishna and who wore Krishna’s clothes. Understanding him as an emissary of Krishna, they poured their anguish caused due to the deserting of Gokula by Krishna. They felt cheated like a flower that has yielded all its nectar to the bee that is happy to leave. Then in a beautiful outburst of poetry, heart and pure devotion, the state of mind of these highest bhaktas is captured as Bhramara Gita as sung by the Gopis.

            Uddhava, now having understood and witnessed the highest bhakti possible, begins to share Krishna’s message. Krishna enlightened the Gopis the subtleties of Atman and asked how can HE be ever separate from the Gopis? (भवतीनां वियोगो मे न हि सर्वात्मना क्व‍‍चित् । bhavatīnāṁ viyogo me na hi sarvātmanā kvacit SB-10-47-29) HE permeates the panchamahabhutas, manas, indriyas and gunas. Atma is distinct from the body or mind, not affected by the gunas and is Pure Consciousness. Controlling the manas and indriyas is the purpose of Vedas. This may be done through many disciplines like Yoga, Sankhya, Sannyasa, Tyaga, tapas, sense control and satyam and they all lead like different rivers ending in the same sea. (एतदन्त: समाम्नायो योग: साङ्ख्यं मनीषिणाम्। त्यागस्तपो दम: सत्यं समुद्रान्ता इवापगा: ॥ etad-antaḥ samāmnāyo yogaḥ sāṅkhyaṁ manīṣiṇām tyāgas tapo damaḥ satyaṁ samudrāntā ivāpagāḥ  SB-10-47-33) He wanted the Gopis to master the Meditation upon HIM, though HE was far away. It was only for this purpose, he left them physically, but was connected to them spiritually all the time. (मनस: सन्निकर्षार्थं मदनुध्यानकाम्यया - manasaḥ sannikarṣārthaṁ mad-anudhyāna-kāmyayā SB-10-47-34) Just as the lover’s fondness grows in absence, Krishna assured their meditation will be incessant due to this separation.

            Krishna didn’t abandon them just as our popular poor misunderstanding makes us wonder. He created the best environment for them to evolve on a fast track based on their already exalted states. Though thankful at the grace of Krishna for sending a message to uplift and guide them, they were still immersed deeply in their love for Krishna. Uddhava stayed with them for few more months, which was mutually beneficial. As all the time was spent only talking about Krishna, the Gopis felt their mind engrossed in Krishnaprema all the time. Uddhava learnt about all the pastimes of Krishna, visited the places where those leelas happened and greatly profited from it. His state of mind and spiritual evolution is captured in the Pancharatna, five gems (SB 10-47-58 to 62) where he glorifies the superlative state of Gopis. With the love and permission of Nanda, Yashoda, Gopas and Gopis, Uddhava returned to Mathura with all the messages and hearts from Gokula and their gifts.

 

Mission to aid Pandavas: When Akrura requested Krishna to come to Mathura, he also pleaded Krishna to visit his house. Using this pretext, he visited him one day with Balarama and Uddhava. Akrura, overjoyed, gave him a warm cordial welcome, washed his feet and worshipped him with flowers and sandal paste.  He broke into a hymn on Krishna. Understanding his mindset and that he was much elderly, Krishna used his entire charm offensive with a broad smile and spoke many honeyed words about the revered personage that he was. He pleaded to Akrura that as a first among friends and well-wisher to Krishna, he wanted Akrura to visit Hastinapura and know about the status of the Pandavas, after the death of Pandu and owing to the biased treatment of Dhritarashtra.

            Akrura went on Krishna’s assignment and blended with all the prominent people in Hastinapura. He stayed there for few months to get a first hand understanding of the activities. Akrura was a brother of Vasudeva and Pritha (Kunti) and thus Kunti opened her woes and anxiety of her children’s well being to him. Kunti’s primary concern was if she was under the protection of Krishna as also her children.

Akrura approached Dhritarashtra on the eve of his return and advised him. By following Dharma alone, one gains fame and good. He reminded about his responsibility and duty towards the young Pandavas and advised him to treat them as his own children. One cannot remain even in one’s own body forever and hence the impermanence of relationships including wife and children. Every creature is born alone and dies alone. One enjoys one’s merits by oneself and suffers for the demerits also alone.   (एक: प्रसूयते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतमेक एव च दुष्कृतम् ॥ ekaḥ prasūyate jantur eka eva pralīyate eko ’nubhuṅkte sukṛtam eka eva ca duṣkṛtam SB-10-49-21).

Wealth obtained by Adharmic means will be destroyed by others. (अधर्मोपचितं वित्तं हरन्त्यन्येऽल्पमेधस: । adharmopacitaṁ vittaṁ haranty anye ’lpa-medhasaḥ SB-49-22). The foolish person wrongly thinks the body, wealth and children as one’s own, due to the wrong understanding. He even adopts Adharmic ways to sustain them, only to find all these things dear to him abandon him at the end, leaving only frustration. (पुष्णाति यानधर्मेण स्वबुद्ध्या तमपण्डितम् । तेऽकृतार्थं प्रहिण्वन्ति प्राणा राय: सुतादय: ॥puṣṇāti yān adharmeṇa sva-buddhyā tam apaṇḍitam te ’kṛtārthaṁ prahiṇvanti prāṇā rāyaḥ sutādayaḥ SB-10-49-23)

Akrura cautioned the outcome of such a disastrous mindset and that it may be easier to mend it now.  The man of Adharma, blinded by the impermanent objects of love drifts in life without a purpose, achieves nothing worthwhile enters the self created tamasic hell. (स्वयं किल्बिषमादाय तैस्त्यक्तो नार्थकोविद: । असिद्धार्थो विशत्यन्धं स्वधर्मविमुखस्तम: ॥ svayaṁ kilbiṣam ādāya tais tyakto nārtha-kovidaḥ asiddhārtho viśaty andhaṁ sva-dharma-vimukhas tamaḥ SB-10-49-24)

Dhritarashtra expressed his gratitude at this sage wisdom of nectarine words, but comes out with an important confession. His unsteady mind, prejudiced by its extreme love for his own children cannot retain this wondrous advice, just like a lightning cannot reside permanently in a cloud. (तथापि सूनृता सौम्य हृदि न स्थीयते चले । पुत्रानुरागविषमे विद्युत् सौदामनी यथा ॥ tathāpi sūnṛtā saumya hṛdi na sthīyate cale  putrānurāga-viṣame vidyut saudāmanī yathā SB-10-49-27) He kind of justified his actions by deeming it as ordained by fate and Ishwara’s law. He even acknowledged that Krishna has taken avatara to reduce the burden of the earth.

Dhritarashtra paid his obeisance to the Parama Ishwara, who creates this world, enters and regulates it through his inconceivable Maya. Both Samsara and liberation are a mere sport for HIM.  (यो दुर्विमर्शपथया निजमाययेदं सृष्ट्वा गुणान् विभजते तदनुप्रविष्ट: । तस्मै नमो दुरवबोधविहारतन्त्र-
संसारचक्रगतये परमेश्वराय ॥ yo durvimarśa-pathayā nija-māyayedaṁ sṛṣṭvā guṇān vibhajate tad-nupraviṣṭaḥ tasmai namo duravabodha-vihāra-tantra- saṁsāra-cakra-gataye parameśvarāya SB-10-49-29)

Akrura returned back to Mathura to update Krishna and Balarama of the attitude and actions of Dhritarashtra and the situation of the Pandavas.

 

Understanding Krishna – applying in our lives:

• Be always invested in the overall welfare of the people who are dependent on you: Krishna’s treatment of Gopis and Vrajavasis appears to be crude and ruthless. Yet after listening to his specific message through Uddhava, one gets a glimpse of his long term vision for them. Similarly, though young, he wanted to keep a tab on the Pandavas and their welfare, which he did till their very end.

• Choice of emissary / Learning to delegate: Picking the right person to delegate is a very crucial skill. As also preparing ahead of the task. Imagine if Krishna had switched the people for the missions? Akrura was already in the bad books of the Gopis for having snatched their highest possession away, forever. Even if he brought Krishna’s words, they would have not worked the same way. Uddhava was able to bring the real effect what Krishna wanted to, as he brought his highest wisdom and the likeability of Krishna, being a devotee himself.

Akrura on the otherhand, brought his diplomacy, relationship and maturity to the table during his Hastinapura visit. He was able to further every cause for Krishna, even tried to knock some sense into the blind King. If Uddhava tried the same on Dhritarashtra he could have been even punished. Secondly he would lack the serious diplomatic skills that Akrura had.

• Think long term: The Pandavas were too young and barely knew the dangers of their environment. But Krishna had a long term foresight about their future. This is especially true for Purusharthas – Dharma, Artha and Kama, with the exception of Moksha, which is not a planned activity or outcome. Some long term thinking is necessary. Sow seeds and prepare with a futuristic vision, unattached.

• Benefit the team player: Uddhava was an excellent jnani, yet had not reached the pinnacle through Bhakti. Krishna exposed him to the Gopis so he was an equal beneficiary. Uddhava spent his lifetime evolving based on this mission to qualify for Uddhava Gita.

• Don’t resign to Tamas: Through Akrura, he began a mission to fix the tamasic mind of Dhritarashtra which culminated during his personal visit to broker peace prior to Mahabharata. The message for us normal people is a warning that Tamas can be so dark that even numerous attempts even by Paramatma will find it hard to break. The warning for us is to constantly keep working on our saatvic guna through satsanga and studying scriptures, so we will have a mind open enough to receive.

• Be a hopegiver: Be it Kunti or others, Krishna was a source of hope through his words and actions. Now we cannot emulate an avatara, but our dharmic rooting will let others pin some hope for themselves.

• Understand the problem, before you solve: Krishna was heavily involved in the Pandavas life. To be effective in his objective, he had to have a good understanding in the affairs of Hastinapura.

• Spirituality is a journey, with a guide assured for all: Even the highest level Bhaktas in Gopis, Nanda and Yashoda had to have guidance through their stages. The choice of Uddhava also was to the same purpose. Krishna was personally available as they went through the different levels. Even in our journey, we can begin where we are. It may not be in the same league, but it is the same road. If we take the toddler steps in this journey using all the pointers given in itihasapuranas, Upanishads and Bhagavad Gita, then we are given the assurance that Krishna will send his emissary to guide us.

• Primary focus in life: The only things that light up on Krishna’s radar is Mokshakamana/bhakti and dharma. He is most concerned with our spiritual aspirations and sends out his feelers to guide and protect it. He also is equally concerned about the ones trying to fight for dharma. His first two missions, after sportfully dealing with Kamsa, highlight his focus. We must aspire to keep either Dharma, which is containing Artha and Kama within or Moksha as our top priority in life.

 These two incidents are ripe with so much wisdom that it is enough for a bhakta or sadaka to immerse into Brahma vichara. It has Bhramara Gita, Pancharatna and Akrura’s stuthi, besides his advice to Dhritarashtra. All these gems can elevate any person who is willing to apply it on their mind. The purpose of dwelling on these small incidents in Krishna’s life is to profit both our vyavaharika life and our spiritual inner journey. May Krishna’s grace be upon us that we will retain enough Sattva to gain from this deep wisdom.

 

ॐ तत् सत

Jaabali's naastikavada and Rama's response

             The Vedas are apaurusheya, not from single human origin, yet hold the deepest and highest philosophical ideas that form the core of the Sanatana Dharma. There are six darshanas that provide a philosophical insight into the Vedas. Each school has developed, systematized and correlated the different parts of the Vedas in their own way. Each system has a great rishi as the originator, sutrakara, who has systematized the school of thought and put out a guiding sutra, aphorisms. The six schools are best summarized as:

The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: the NYAYA, founded by Gautama Rishi, the VAISESHIKA by Kanada Rishi, the SANKHYA by Kapila Muni, the YOGA by Patanjali Maharshi, the PURVA MIMAMSA by Jaimini, and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa. The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta. Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani. – Swami Sivananda

            Some of these darshanas propose ishwara and others do not, yet they all stem from a central theme -   the Vedas. Hence these philosophies are called astika. There are some other dharmic schools of thoughts like Jainism and Buddhism which also emphasize on dharma, but clearly state that they do not have any connection to the Vedas. These schools of thought are called naastika, the ones that reject Vedas.

NOTE: It will be blatantly wrong to call naastika as atheism, as it is an extreme subset of naastika and clearly has no philosophical basis.

            To achieve or approach Brahman or Paramatman, some have attempted naastika approaches, paths rejecting the Vedas. Rama is condemning this flawed outlook, when Jaabali, a close Brahmana advisor to Dasaratha, tries to invoke them to force Rama to come back to Ayodhya.

 

Storytime:

Jaabali’s advice: While Rama, Sita and Lakshmana were living in Chitrakuta, Bharata brought the entire army and all the citizens of Ayodhya, along with the news of Dasaratha’s death and a strong request for Rama to return back and take the throne. In a high class debate, Rama and Bharata engage in a wondrous debate, ripe with Dharma. Unable to persuade Rama as Bharata was wondering on how to convince Rama, Jaabali started to speak words that deviate from dharma (धर्मापेतम् – VR 2-108-1). He brought the essence of Vedanta, yet applied it with naastika twist, something we see it so prevalent today.

कः कस्य पुरुषो बन्धुः किम् आप्यम् कस्य केनचित् | यद् एको जायते जन्तुर् एक एव विनश्यति || – VR 2-108-3

Who is related to whom? What is obtained by anything or anyone? Every creature is born alone and dies alone.

            He declared the ones clinging to relationships like mother and father have lost their minds. Just like a traveler stays at a strange village only to depart the next morning, so are relationships. These sound very logical to us. But when he proceeds to tell that Dasaratha was a mere sperm and his mother was just an ovum. Their contribution was over when Rama was born. Now that, Dasaratha has departed there is no connection.

अर्थधर्मपरा ये ये तांस्तांछोचामि नेतरान्।  ते हि दुःखमिह प्राप्य विनाशं प्रेत्य भेजिरे।। – VR 2-108-13

            He openly chided those who were those who were oriented in the pursuit of Dharma, Artha and Moksha. In other words anything other than Kama (desire), all others meet death without any fulfillment. He ridiculed the practice of serving food for the ancestors. This is a pure hedonistic materialistic outlook, almost akin to what is so called intelligent (pseudo)scientific outlook.

दानसंवनना ह्येते ग्रन्था मेधाविभिः कृताः।  यजस्व देहि दीक्षस्व तपस्तप्यस्व सन्त्यज।। – VR 2-108-16

            Jaabali alleged that learned men have composed works highlighting - “ yagna, daana, tapas and renunciation” to influence others to do them. He urged to arrive at the conclusion that exists nothing beyond – (स न अस्ति परम् – VR 2-108-17). He insisted on Rama returning back to Ayodhya fulfilling the desire of Bharata, which echoed those of everyone.

 

Rama’s response: Rama understood Jaabali’s intent but was definitely not pleased by his approach.  Let us take Rama’s reponse as points, which demolished Jaabali’s misguided talk.

•  निर्मर्यादः तु पुरुषः पाप आचार समन्वितः |  मानम् न लभते सत्सु भिन्न चारित्र दर्शनः || – VR 2-109-3

A man not bound by morality, immersed in evil actions and leads a character contrary to those of the good, is never respected by the virtuous.

• कुलीनमकुलीनं वा वीरं पुरुषमानिनम्।  चारित्रमेव व्याख्याति शुचिं वा यदि वाऽशुचिम्।। – VR 2-109-4

It is only one’s character that determines if one is born in a high or low family, brave or haughty, chaste or unchaste.

•  Rama’s main objection to Jaabali is abandoning the Vedas, he also forsakes dharma and whatever veneer of righteousness he may hold, hypocrisy will dominate his character, thus making him unfit to rule.

कस्य दास्याम्यहं वृत्तं केन वा स्वर्गमाप्नुयाम्।  आनया वर्तमानो हि वृत्त्या हीनप्रतिज्ञया।। – VR 2-109-8 

How can I prescribe others to lead a moral life, if I do not set that standard? How can I attain svarga? The King will be the standard for the citizens and his lack of it will be very bad precedence. (यद् वृत्ताः सन्ति राजानः तद् वृत्ताः सन्ति हि प्रजाः || – VR 2-109-9)

•  Satyam (Truth) and nonviolence are the foundations of good rule from time immemorial. (सत्यमेवानृशंसं च राजवृत्तं सनातनम्। – VR 2-109-10) Rama is holding himself to the golden standards of his illustrious ancestors like Harischandra who was commited to truth at all costs. Truth has been accepted as the highest virtue by all the rishis and devas.  Satyam is Ishwara and the refuge for padma (prosperity, Sri). Satyam is the root of everything and is Supreme. सत्यम् एव ईश्वरो लोके सत्यम् पद्मा समाश्रिता | सत्य मूलानि सर्वाणि सत्यान् न अस्ति परम् पदम् || (VR 2-109-13)

Rama’s arguments are firmly rooted in Taittriya Upanishad vakya (2-1-1) –   स॒त्यं ज्ञा॒नम॑न॒न्तं ब्रह्म॑ । Satyam jnanam anantam brahma. Satyam is the first pointer given to indicate Parabrahman.

दत्तम् इष्टम् हुतम् चैव तप्तानि च तपांसि च | वेदाः सत्य प्रतिष्ठानाः तस्मात् सत्य परो भवेत् || (VR 2-109-14) Giving in charity, sacrifice, oblations (ahuti), performing tapasya and Vedas all rest in Satyam.  Therefore everyone must abide in Truth.

• Rama reminded Jaabali that he had given a word to Dasaratha that he will live in the forest for fourteen years and had no intention to break that promise. It may be possible to succumb to the following pressures – Greed, pride, ignorance, stupor or darkness, but Rama says the promise he made rises above these flaws. (न एव लोभान् न मोहाद् वा न च अज्नानात् तमो अन्वितः |  सेतुम् सत्यस्य भेत्स्यामि गुरोः सत्य प्रतिश्रवः ||  VR 2-109-17)

• Three dimensions of Papa: Rama highlights that untruth executes at three levels – conceived in the mind, flows out of the tongue as lies and finally as an evil deed of the body. Thus the papa is rooted in three places.  कायेन कुरुते पापं मनसा सम्प्रधार्य तत्।  अनृतं जिह्वया चाह त्रिविधं कर्मपातकम्।। VR 2-109-21)

• What does the man of Truth obtain? – Rama declares that the one who is committed to Satyam is attended by property (land), fame, glory and prosperity, they long for him even if he is in svarga.   भूमिः कीर्तिर् यशो लक्ष्मीः पुरुषम् प्रार्थयन्ति हि |  स्वर्गस्थम् च अनुबध्नन्ति सत्यम् एव भजेत तत् || VR 2-109-22)

Rama’s words were coming from the depths of his being, as he was unable to tolerate Jaabali’s words. (अमृष्यमाणः).

 

Why this conversation matters to us?

            Jaabali’s negative advice was centered on resting on few key arguments including renunciation of vedic values beginning with Satyam, lead a desire centered life and not to worry about the hereafter.

Kama centered life: His argument was that people going after Artha, Dharma and Moksha have nothing to show for and perish in the end. If chasing the Kama, at least desired object can be obtained. This is a direct assault on Dharma and Moksha and in short the very concept of Purusharthas. In Desire – a genealogical approach,  we studied that even if a desire is fulfilled or unfulfilled, it morphs into other forms and hence a mere Kama centered life will not yield its desired fruits. Also if everyone around follows the same motto, it is bound to cause clashes as one’s desire clashes with another.  The higher ideals not only temper the Kama, but also allow the direction of the resources, Artha towards a greater purpose, namely Dharma, which is the other side of the same coin as Moksha.

Naastikavada: Jaabali argued that as we are only an effect of materials, jadavada, we need not oblige by any standards for parents or ancestors. Rama flatly refused to buy this nonsensical viewpoint as it destroys the very fabric of civilization. Jaabali found that high ideals were prescribed with a narrow idea of inducing others to follow. Rama’s countered that unless one lived by a high standard, expecting others to follow is hypocrisy and is impossible to rule with such a pathetic yardstick. Naastikavada, which by very definition of not accepting Vedas (vid means to know), implies that the very grounds of the arugment is based on darkness, tamas.

Satyam: Most of Rama’s arguments were to highlight the importance and essential nature of Satyam. As Satyam is the nature of Brahman, Paramatma, it is the same expressed through Vedas. On this foundation rests the revelations of the Rishis and existence and operation of the Devas. From this is derived the rules of governance which the good monarchs uphold at any cost. Satyam is at the core of our very existence. Rama could not see a second without Satyam, thus Jaabali’s attempt to part with it fell flat on his face.

Dimensions of papa: Rama clearly shines light on the three fold existence and at the root of Papa – in the mind as evil thoughts, in the tongue as words and executed through the body as bad actions. Though they are threefold, they are mere manifestations of the same papa. Many a time, we may not implement the action and stop it with only inappropriate words and other times; we may stop it as a bad thought. Nonetheless this papa is based on asatya and cleaves us away from dharma and such a fall is to be feared not only for its consequences on others but more on ourselves.

            Rama went on to find fault with Dasaratha for having Jaabali in his inner circle. Jaabali attempted to rebut an incensed Rama, but Vasishta quickly intervened and diffused the situation by highlighting Jaabali’s intentions were to get Rama to Ayodhya and not preach his faulty logic.

Everyone including his mothers, the next regent per the boon, Bharata, the citizens and even his Kulaguru, Vasishta desired Rama to accept the throne. It would have meant no breaking of any dharma, except in the books of Rama. His standard was so high that he reiterated his commitment to live in the forest for the next fourteen years not merely dressed as an ascetic, but live as one following their lifestyle.  Pursuit of Satya at any cost just to maintain his word to his father, which was based on Dasaratha’s predicament, shows the higher road that Rama always took.

Satya is the Supreme abode and in which abides all the high ideals. Striving to uphold this value at every step of our life help us cleanse the darkness and tamas in the crevices of our heart in the form of vasanas. Even if we do not get the subtleties of the Vedas, as long as we avoid taking the naastika path, we may be doing ourselves a favor by not accelerating our self destruction.

            This episode of Rama highlights the subtlety of Dharma and there is not enough value to outweigh Satya. This discussion also gives a firm conclusive insight on the origins and merit of Satya. It also informs us even if the goal is very noble, the means must match the outcome. In this turbulent world, only his words, his actions and his lotus feet can help us stick to this high road. May we follow Rama’s advice and his personal example in upholding Dharma and Satya.

 

ॐ तत् सत

 

 

Predictions for Kali Yuga

             Veda Vyasa is the bedrock of Sanatana Dharma having codified the four Vedas, composed Mahabharata that contains many jewels in it amongst Bhagavad Gita, Viduraneeti, Yaksha Prashnam, Vishnu Sahasaranamam and Sanatsujatiya; the eighteen Puranas including the Bhagavatam and Brahma Sutra (a set of aphorisms that provide the highest vedantic wisdom). He stands amongst the foremost of seers who has given not just the roadmap of the future in Bhagavatam, but also explained in detail the characteristics of people that were to come after thousands of years. This is more than predicting few events like seers of the exalted class of Nostradamus. The most interesting piece of this insight is, each one of us can validate it in our own personal lives without any room for misinterpretation.

            Bhagavatam in its twelfth skanda (canto), second adhyaya (chapter) talks about the progress of Kali yuga. We already had a detailed insight into Parikshit’s encounter with Kali and how we can be protected from the evil effects of Kali. Dharma (धर्म:) is perceived to be standing on its four legs – Satyam (सत्यं) – Truth, Shaucham (शौचं)- Cleanliness, kshama (क्षमा) – Forbearance and daya (दया) – Compassion. Due to the passage of time, the last three will almost be gone and dharma will be resting on satya alone with great difficulty. This is a trend we can see both as a society and also within every individual.

 

Vyasa’s magnificent predictions of the dread ahead

            Let us study a few of these deep insights.

वित्तमेव कलौ नृणां जन्माचारगुणोदय: । धर्मन्यायव्यवस्थायां कारणं बलमेव हि ॥ 12-2-2

vittam eva kalau nṝṇāṁ janmācāra-guṇodayaḥ dharma-nyāya-vyavasthāyāṁ kāraṇaṁ balam eva hi

 In the age of Kali, wealth alone will be considered as the basis for superior birth, behavior and virtuous conduct. Might alone is right and will be the basis for determining dharma, justice and day today transactions.

Jnana and the pursuit of Truth were the supremely desired and respected qualities in the Sanatani society till Kaliyuga, when it gets replaced by money and power. Money becomes the lingua franca that gets the job done. It appears to substitute even the heritage or bad behavior and seems to give an aura of greatness where none exists. While money becomes the primary force, power becomes its effect. Together they determine the nature of justice and societal transactions. Needless to say that Moksha and Dharma are out of the equation like even in the most orthodox circles and Artha and Kama reign supreme.

 

दाम्पत्येऽभिरुचिर्हेतुर्मायैव व्यावहारिके । स्त्रीत्वे पुंस्त्वे च हि रतिर्विप्रत्वे सूत्रमेव हि ॥ 12-2-3

dāmpatye ’bhirucir hetur māyaiva vyāvahārike strītve puṁstve ca hi ratir vipratve sūtram eva hi

Mutual attraction alone forms the reason for marital relationship. Success in business will depend on fraud. Skill in love-making will translate to manliness and womanliness. The sacred thread alone will be the identity of a Brahmana.

It is not uncommon to have endless years of dating or marriage being dissolved in weeks and months and even in few days. This despite the fact apart from the ability to bring money and power, relationship is purely based on mere physical attraction. How many picture perfect power couples we know who end up in splitsville? How many characterless powerful people come to our minds that are charming and ravishing? The yardstick for marital success gets shrunk to mere lovemaking skills. This vanity can be seen in the number of unhappy marriages and divorces in modern India, in a land where grihastashrama formed the bedrock for dharma.

            Fraud and deception has crept into everything related to business, including the imported religions which follow this model. There seems to be no shame in doing anything to get ahead. One can see this in the large scale food adulterations for instance, where government itself is silenced by its own sold out agencies to allow chemicals into food. We learnt how anyone can be a Brahmana (through the wisdom of Krishna and Yudhishtra). But in Kaliyuga, the sacred thread remains as a mere external symbol to identify a Brahmana, who is far removed from all the character traits that must define him.

 

लिङ्गमेवाश्रमख्यातावन्योन्यापत्तिकारणम् । अवृत्त्या न्यायदौर्बल्यं पाण्डित्ये चापलं वच: ॥ 12-2-4

liṅgam evāśrama-khyātāv anyonyāpatti-kāraṇam avṛttyā nyāya-daurbalyaṁ pāṇḍitye cāpalaṁ vacaḥ

 Ashramas will be based on mere external insignia and the only way to see the transition. Poverty will imply justice denied due to weakness. Mere word jugglery or vocabulary will define scholarliness.

            The four ashramas – brahmacharya, grihasta, vanaprasta and sannyasa imply the focus of the individual. (Read more in society classification in Hinduism). Today with the loss of our understanding of Dharma and Moksha the last two ashramas are practically absent. The brahmacharya focus has reduced to exclude dharma and center only on mundane ways to make a living. With many going back to studies after college, on-going education, it appears they two have fused as well.

            The weak will be denied justice as power and wealth are seen controlling the judiciary. The reach is so strong that they can bend the legislative to even enact special laws in their favor. Having a vocabulary of bombastic words satisfies the definition of being a scholar, even if they have no understanding of the related content. Compare the acharyas who excelled in philosophy and had experience with characters that merely spit out tough words in the thesaurus.

 

अनाढ्यतैवासाधुत्वे साधुत्वे दम्भ एव तु । स्वीकार एव चोद्वाहे स्न‍ानमेव प्रसाधनम् ॥ 12-2-5

anāḍhyataivāsādhutvesādhutve dambha eva tu svīkāra eva codvāhe snānam eva prasādhanam

Poverty will be deemed as unholy and hypocrisy will define good character. Mating will be deemed as marriage. Bathing will be for hygiene and not purification.

 

दूरे वार्ययनं तीर्थं लावण्यं केशधारणम् । उदरंभरता स्वार्थ: सत्यत्वे धार्ष्ट्यमेव हि ॥ 12-2-6

dūre vāry-ayanaṁ tīrthaṁ lāvaṇyaṁ keśa-dhāraṇam udaraṁ-bharatā svārthaḥ satyatve dhārṣṭyam eva hi

Tirtham will be considered as a far off water body. Beauty will be reduced to having a nice hairdo. Filling the stomach will be synonymous with the purpose of life. One who is vociferous and audacious will be deemed as truthful. 

 

दाक्ष्यं कुटुम्बभरणं यशोऽर्थे धर्मसेवनम् ॥ 12-2-7

dākṣyaṁ kuṭumba-bharaṇaṁ yaśo ’rthe dharma-sevanam

 One who maintains a family by any means will be considered as an expert (successful). Reputation alone will be the reason for adherence of dharma or a semblance of it.

 

ब्रह्मविट्‍क्षत्रशूद्राणां यो बली भविता नृप: ।  प्रजा हि लुब्धै राजन्यैर्निर्घृणैर्दस्युधर्मभि: ॥ 12-2-8

brahma-viṭ-kṣatra-śūdrāṇāṁ yo balī bhavitā nṛpaḥ prajā hi lubdhai rājanyairnirghṛṇair dasyu-dharmabhiḥ

The one who is most powerful will emerge as the rulers (or political class) and the guna karma based societal classification will have no bearing in this regard. These greedy and merciless rulers will live the way of robbers and thieves.

            Vyasa goes in greater detail about what is in store and it gets grim with every advancing sloka and eventually he gives hope that Kalki avatara will happen to restore dharma and protect dharmis. As this timeline is quite stretched and as we are already feeling the ill effects of Kali Yuga, it will be prudent on our part to inoculate and protect ourselves.

In Ailing Hinduism – inversion of values, we saw that the core reason for rot in the society is the erosion of values. Dharma must be the basis for obtaining Artha which must be able to support the Kama not opposed to Dharma. If so, the outcome of this Dharma is Moksha. Having divorced Dharma and Moksha, we end up with unregulated Artha-Kama hedonistic fest. Due to this everything revolves around the individual who is slave to the senses and sense objects. Selfishness rules every aspect of the individual, who believes that gratifying the desires alone will make one complete.

            With the gross reduction of Purusharthas to mere self-gratification, the individual has trapped oneself into becoming a massive slave of the senses. So relationships get redefined as what is in it for me, be it parents, spouse or children, let alone extended family. Spouse, having lost the purpose to co-evolve in the dharmic spiritual journey of life, look at each other as pleasure providers or facilitators be it gastronomic, economic or relationship and everything in between.

            Hypocrisy, being the top dog in a dog-eat-dog world, money, power, flaunting even the ignorance as scholarship amongst others define the basic skills needed to thrive in Kali Yuga. So violence becomes completely justified in this timeline as it justifies the means to an end. As this lack of Dharma becomes more rooted at an individual level, it gathers momentum in its expression in the society. Abuse, exploitation, grave transgression, corruption and violence get completely justified as tools of politicians and the wealthy, who abide by the saying – might is right.

            This results in rampant abuse of nature, ignoring the wisdom of the rishis and acharyas. Vyasa highlights not only the impact on the individual’s character traits, but also its shadow on the society and Nature.

 

An oasis we all can create around us:

The primary reason for the evil effects of Kali Yuga is the dominant direction of our mind. Currently it is centered only on sense and sense gratification. If we translate the wisdom of the rishis the direction may look more like:

• Cleansing the bad vasanas move away from a sense gratification driven life > Moving away from purely body and mind driven orientation to an intellect based one. This intellect must be elevated to the exalted Supreme. (Bhagavad Gita 6-5)

• In other words,

Selfish ego and ego centric desires > Include larger values of Satyam, daanam, kshama, daya > Include others based on dharma not mere Artha and Kama in life, especially spouse > As mind gets purified include larger ideas of community, society, nation and the world > Expand the mind to include all living beings > expand the mind to a cosmic level.

• Commit to studying scriptures regularly – itihasapuranas, Upanishads, Bhagavad Gita.

• Unless the individual is committed to some form of Sadhana conducive to one’s vasanas, spiritual evolution is impossible. The easiest way is to do satsangha on periodic basis.

• One must strive to purify one’s own gunas. We are all an admixture of Sattva, Rajas and Tamas. We must strive hard to replace the latter two. It is everyone’s experience that Tamas cannot be directly replace by Sattva alone, hence a temporary via media of Rajas based on Sattva is required.

• As more individuals commit to this inner journey of cleansing one’s vasanas and gunas through some form of Sadhana, it has a ripple effect on the family and beyond.

            Spirituality is a personal journey of inner discovery. Each one begins where we are, with our baggage and vasanas. Obviously no two persons experience will be similar despite many parallels. That is why Sanatana Dharma doesn’t prescribe a handbook of rules like Abrahamic cults.

When one is oriented and strives to live these ideals, one is said to live the life of a man. As one achieves refinement, it is said to be the life of a deva, illumined being and living a materialism centric life, adding more problems by strengthening wrong vasanas, one falls to the mindset and lifestyle of an asura or rakshasa.

            The biggest beneficiary in this journey is for us, despite the positive impact on others. So even for ultimate selfish reasons one must focus on the SELF. The intense sense oriented living, materialism, is the pure result of our ignorance. We misinterpret our real SELF as the body and feel the emotional mind as its pinnacle. This folly is behind the fall of the man in Kali Yuga. As the idea takes firm root, the idea of us enjoying and only through the sensory enjoyment one can experience a grander side of SELF becomes dominant.

            The confused “I” feels incomplete and to make itself more complete it expands with “I want”. When it contacts the object, it realizes a temporary state of desirelessness which is experienced as happiness in the mind. But the next second, it realizes its incompleteness and wants to repeat this cycle. Only with it develops the Viveka of what is permanent and what is the nature of relationship of the Jiva and Jagat, it can naturally root itself in a larger idea, Ishwara. The idea is not to live a sannyasa life, but keeping the priorities right.

            Grihastashrama must be centered on dharma. The lack of it results in a pompous Artha-Kama fest which will result in the misery of everyone involved. It is not the responsibility of the spouse but oneself to bring that foundation. Materialism that replaces dharma in the family can be easily observed as movies, media, politics and selfish pursuit of Artha and Kama. Dharma when upheld, upholds us. Understanding this subtlety one must constantly strive to refine one’s adherence.

            We can reverse this Kali Yuga effects, provided we realize which the real Atman is, cleanse our vasanas by focusing on increasing our sattvic gunas. The ripple effects we see in the society begin with the individual. May we all strive to work on ourselves and realize the subtler truths expounded by the great rishis. May we create this small oasis in our heart, far from the reach of Kali that Bhagawan would love to guide us from within.

 

ॐ तत् सत