Our real nature - Ribhu Nidhaga

             In Practical Krishna – our stolen identity, we obtained an insight about our real nature. We are not the body, mind or intellect, but Atma. Graduating from this pedantic understanding to realizing in one’s own life is the spiritual journey. Though the different acharyas have explained the relationship between Atma and Paramatma in various ways, there is no difference in their firm realization that our real nature is Atma. This must definitely not be mistranslated or mapped to the Abrahamic idea of Soul. For starts, animals and plants do not have soul and even the enslaved black Africans did not have a soul until a century or so. In contrast even plants have an Atma, according to Sanatana Dharma.

            To establish in this Atma vichara and see our life through this prism needs sustained immersion and realization of the concept. This can happen only from within and no matter how much input an external source provides, the real connection happens within. Shastras and satsangha can aid, but cannot substitute the SELF REALIZATION. Nonetheless, the ones who realize seem to share an extreme compassion for the ones who have not and are always keen to share, especially with the worthy and the eager.

            Great Rishis have given numerous insights at different levels and many are captured as shastras. Any genuine aspirant can benefit from these. Since they are recollections of esoteric experiences, they are called smritis. There are eighteen Puranas in this category. Vishnu Purana by Maharishi Parasara, father of Maharishi Vyasa holds a special place as the remaining Puranas are compiled by his son Vyasa. Vishnu Purana is fraught with deep wisdom and one such is captured in the following incident.

Storytime:

            Maharishi Parasara recounts the history of Jada Bharata and Raja Rahugana and as a part of Jada Bharata’s teaching, the following narrative is embedded. The story expounded by Jada Bharata dispelled the subtlest doubts about Atma jnana and helped Rahugana to establish in it.

Episode 1: Ribhu, the illustrious son of Brahma had a disciple Nidhaga, Maharishi Pulastya’s son. Though out of extreme compassion Ribhu gave him the subtlest deepest Knowledge, he retained very little. After a thousand years (Note there are different explanations like one day lived in highest virtue is same as one year – That is why we are able to map big numbers. Many scholars have provided irrefutable calculations based on such interpretations. For skeptics, read it as a long time)

Ribhu came to visit Nidhaga who had settled in a grove that was in the city of Viranagara, along the banks of river Devika. Nidhaga­, having completed Vishwadeva homa, was at the gates of the city, expecting any athitis to host. Having sighted Ribhu, whom he mistook as a normal hungry Brahmana, Nidhaga requested him to have food at his house. Not happy with the choice of foods offered, Ribhu wanted special foods to be prepared if Nidhaga wanted to host him. (The demanded list included morkozhambu(south Indian variant of Kadi), akkaradisal (sweet pongal cooked in milk) and thenkuzhal (a tasty snack)).

            Eager to please, Nidhaga had his dutiful wife prepare them in a short notice. He served the athiti (an unannounced guest who has no preset time to stay) diligently and after Ribhu had consumed his full, began to massage his feet and wondered if the food was satisfactory and if his hunger was satisfied. He was also curious to know where Ribhu came from, where he lived and where he was headed.

            Ribhu exclaimed that “One who is hungry alone can be pleased with meals. He pointed that the question was in vain as hunger and thirst are merely bodily needs. On the other hand, pleasure and contentment were attributes of the mind.” Ribhu suggested the question must be parried to those whose minds are afflicted. On the last three questions, Ribhu said the real nature of human being is Atma. There is no coming or going nor staying for Atma. He reminded Nidhaga that he was not the body, but Atma.

            Ribhu said he wanted to know Nidhaga’s opinion and hence tested him by asking special foods. Taste is dependent on vasanas and likes and dislikes. Karmas, vasanas though closely surrounding the Atma cannot affect it. Rising above the likes and dislikes, having mental equanimity leads to Moksha.  The stunned and thrilled Nidhaga wanted to know the real personality of Ribhu, who identified himself as his own guru. Ribhu clarified that this prapancha, the material Universe, was nothing more than part of Vasudeva’s body. Having given this deep insight, Ribhu went to his desired quarter, with Nidhaga reveling in Guru’s grace.  

Episode 2: Another thousand years passed, Ribhu desirous to see his disciple came back at a time when the Raja was entering the city gates in a procession. Nidhaga having collected samit (wooden sticks for yagna) and darbha was standing in a corner, avoiding the crowds. Ribhu (the disciple could not identify him) saluted him and wondered why the famished Nidhaga was standing aloof. Nidhaga responded that he was waiting for the Raja to enter the gates followed by the crowds.

            Ribhu wondered who the Raja was and how he could identify him. Nidhaga was taken aback by his innocence. He explained that the person who was seated on the elephant was the Raja with the interest to differentiate. Ribhu asked him that he was not able to differentiate two entities as Raja and elephant. Nidhaga patiently said the one that is below is the elephant, which was carrying and the one above was the Raja, who was carried.

            Now Ribhu said Nidhaga was confusing with more terms as he could not grasp and asked him “what is above and below”. He wondered what all these have to do with carrying. Nidhaga unable to communicate, in frustration, quickly jumped on to the back of Ribhu and informed that “I am standing on top and you are below”. Ribhu patiently asked him that these new ideas of “I” and ”You” was even more confusing. Unless he figured the “I”, all other ideas of “You”, “Above”, “Below”, “Raja”, “Praja” made no sense. Nidhaga was reminded of his Guru Ribhu and fell at his feet, who informed that he was the same. Ribhu told him that he came back to help Nidhaga establish in Atma jnana. Nidhaga was able to now establish in the Brahmajnana by stopping the differentiation the mind was constantly accustomed to. He was able to focus on the Atmasvarupa of everything as the same. Such a firm rooting led him to Moksha.

Practical application:

            To understand this idea, let us take a mundane example that as people of modern science we all grasp easily. We understand the world of our perception is made of matter which is composed of atoms and molecules. The normal perception of objects is based on the different properties, which is very valid and it helps us to operate in the world. We cannot treat a super hot molten metal the same way as a glass of water. As our elementary science understanding evolves, we see that these atoms and molecules also have special characteristics. As our science progresses, we see the different atoms are made up of protons, electrons and neutrons. At this level for an intelligent person, differentiation ceases, as we cannot differentiate a separated electron from hydrogen atom with that of oxygen. Going deeper we understand that even these meld into mere energy. At quantum level, our understanding of the universe is completely different from the gross universe we are accustomed to.

            Let us draw limited parallels now. At the vyavaharika or laukika level, we see the world based on our gunas. Our Karmas and vasanas color the gunas and vice versa. This colored perception of the world is centered on our minds. The indriyas that are under the influence of the manas continuously perceive and act upon these colored views. The buddhi which is supposed to aid our discretion is also heavily influenced by the manas, that leading us to a view of the world that is tossed endlessly between sukha and dukha. Thinking that the objects of desire will produce lasting sukha, we repeatedly indulge in them. As soon as the object based pleasure is produced, it begins to show its other side. Krishna calls it as Dukhalayam in Gita.

            The root of all this is the erroneous notion of our real identity. We assume it is our body (which we combine it with mind and intellect). But even at BMI level of perception, we can see a gradation if we see only from a bodily perspective to an intellectual or emotional one. The west has appropriated this idea as Self Actualization. Yet the BMI limitations must be transcended.  By study of shastras and smritis, with satsangha one can develop an understanding that there is something beyond BMI. Atma’s existence can be faintly perceived. Just like mere understanding of electrons, protons as energy is different from perceiving the Universe as nothing by energy and information condensed in different patterns. In the same way constant Atmavichara brings us to face the underlying commonality of undivided Atma. Scriptures have gone on to differentiate this as Paramatma for the sake of better understanding and this represents Paramarthika level.

            Ribhu reiterated numerous times to Nidhaga that when we dissolve this differentiation that is the very basis of our manas and train to see the Atma that is undifferentiated behind all, it elevates our true self to face its real identity. Manas sees the world as opposites – heat and cold, happy and sad, honor and dishonor. Switching to view everything through the prism of Atma one realizes that everything is modification or morphing of Achuta. The one Vasudeva through his different forms appears as different objects. As karmas cloak and guide these individual separately perceived atmas, it appears to travel differently in different directions and also mired eternally in this samasara sagara. This switch of how we see the world unfortunately is governed by the manas, which is a slave to the vasanas.  Indriyas and vasanas pull us constantly into an external and materialistic outlook. This is needed definitely. That is where Dharma which contains Artha and Kama within itself comes into play. This helps the over obsession with laukika to gradually turn inward. The Buddhi is blunted by the onslaught of the sensory objects. Krishna teaches us in Bhagavad Gita sloka 6-5 to use the buddhi to slowly pull ourselves closer to Atmachintana. A generous dose of satsangha and study of shruri/smriti like Bhagavad Gita helps one solidify Atmavichara.

            Once we glimpse Atmaswarupa we do not fall prey to the sensory pleasures which are also rooted in the same Atma. Perceiving itself as a body or a limited Atma, there is a constant urge to achieve eternal happiness. Striving to obtain it in sensory objects, there is a realization of the ephemeral nature, which still doesn’t satisfy the innate urge. This happens only when the perceiving prism is switched to Atma from the body. Replacing this Dehatmabuddhi with the real Atmaswarupa is liberating, hence called Moksha.

            This switch doesn’t happen without constantly cleansing our gunas. As Sattva begins to increasingly dominate our guna composition, we tend to see the reality without any distortions of karma or vasanas. May we achieve this atmasakshatkara by constantly studying scriptures and having good satsangha, but more importantly by working on ourselves by altering our outlook. May we hold firmly to the feet of sadhus who revel in the eternal ananda of atma.

 

ॐ तत् सत

 

Grief overpowers buddhi, remorse follows - Kausalya

             Most of us have experienced a situation, where we were either too quick to react or didn’t wait to have the complete facts. This leads us to an emotional surge, where our buddhi takes a back seat. Eventually when normalcy is restored, the emotion led actions lead us to remorse. We will take Kausalya, the mother of Sri Rama and the wife of Dasaratha for understanding this subtlety. Using the BMI chart we gained an insight into the body, mind and intellect (buddhi). In a typical person dominated by tamas or rajas, the buddhi is already taking a backseat. But even for a person who with predominant sattva guna, the buddhi gets overpowered by emotions.

            The body and mind are subject to the shadurmis (six waves) in the samsara sagara. Adi Shankara refers this in his Vivekachoodamani (षड्भिरूर्मि ṣaḍbhirūrmi Verse 256). The six waves are pipāsā (thirst), kshudhā (hunger), śhoka (sorrow/suffering/grief),  moha (temptation /delusion),  jarā (old age) and mrtyu (death/decay). We undersood in Desire – a genealogical approach how the same desire morphs into other emotions like anger, grief, jealousy and so forth. We also understood how the intensity of attachment is proportional to the intensity of the emotions it gives birth to. The Bhagavad Gita introduces us to a composite term योगक्षेमं (yoga-kṣhemaṁ), where yoga implies achieving what is not already possessed and kshemam means preserving what we already have. If we dilute this esoteric term and apply in laukika parlance one can translate it as not grief (in other words ananda). Grief is thus either losing what we already have or not obtaining what we pine for.

 

Storytime:

            Kausalya had a mind that was mostly residing in Sattva. This is evident from her description in Valmiki Ramayana and also the fact that she gave birth to Rama. Yet she is our role model to understand how grief overpowers buddhi and remorse follows. In Rama’s example of how to handle extreme reversals, we saw how Kausalya was transferring her emotions to Lakshmana who was even ready to fight his own father, Dasaratha. Grief also brought the bottled feelings of Kausalya with respect to Kaikeyi. Let us analyze two more incidents that are described in the Ayodhya Kanda to gain a deeper insight into Kausalya and grief.

Episode 1: Kaikeyi cashed her two boons from Dasaratha forcing Rama to go to forest, who was lovingly joined by Sita and Lakshmana. Sumantra, Dasaratha’s minister whisked them off in a chariot. Watching the dust settle from the chariot sent Dasaratha senseless. Kaikeyi who came to his aid evoked Dasaratha’s complete ire and in his wrath he renounced Kaikeyi and Bharata, owing to her boon. Kausalya helped Dasaratha to his feet, who perhaps grew fonder of her due to Rama. Later he is taken to Kausalya’s palace. Sharing the grief, Kausalya pours out her heart on the possible difficulties Rama and Sita might encounter.

            Sumantra’s description of Rama’s departure into the wilderness sent Dasaratha’s mind into a tailspin. Oppressed by his affection for Rama, he demanded to be taken to Rama and repeatedly declared that he cannot live without Rama. Gripped under increasing grief owing to his intense attachment to Rama, Dasaratha fell unconscious. Kausalya now pleaded Sumantra to lead her to Danadakaranya, who suggested Kausalya to abandon grief, delusion, haste due to affliction (त्यज शोकम् च मोहम् च सम्भ्रमम् दुह्खजम् तथा | व्यवधूय च सम्तापम् वने वत्स्यति राघवः || tyaja śōkaṅ ca mōhaṅ ca sambhramaṅ duḥkhajaṅ tathā  vyavadhūya ca santāpaṅ vanē vatsyati rāghavaḥ৷৷  VR 2-60-5). He repeatedly recalled their wondrous attitude on how the three were adapting to their forest life.

            Kausalya was completely overpowered by grief. The weeping queen addressed Dasaratha and reminded his folly. She painted a grim picture of the forest life for the three and help Dasaratha directly responsible. She bewailed that Rama’s way to the throne was sealed. Even if Bharata is willing to yield it, Rama will no longer take over what was enjoyed by others. She glorified Rama’s valor and decision to save Dasaratha from ignominy. She pinned Dasaratha with verbal volleys of powerful arrows, when he himself was deeply hurt. She pondered if there was such a precedence to banish a dharmic son to the forest for no fault of his.

            Kausalya remembered the pitiable state she got pushed into due to Kaikeyi. That angle got mixed into this bottomless well of grief. She said due to Kaikeyi, she lost even her husband. Now with Rama’s departure, she had no refuge. She lashed at Dasaratha for destroying not only the Kingdom, but also all the neighboring and friendly Kingdoms that looked at Kosala along with its citizens. She declared only Bharata and Kaikeyi were happy with this action.

            Dasratha lapsed in and out of his consciousness, with the added burden of Kausalya’s words. He recollected the papas he had done that could have created this sorry state.  With folded hands, Dasaratha sought Kausalya’s kindness. He said that Kausalya being deep rooted in dharma and having understood the good and bad, must desist from harsh words, even if pushed into deep grief. He reminded Kausalya that she was hurting him when he himself was fatally wounded. His grief doubled with the valid points Kausalya brought to the fore of his mind as they were hiding behind the shoka of Rama’s departure.

            Dasaratha’s pathetic state became amplified when Kausalya’s attention on Dasaratha’s blunders. Instead of looking at her misery, she saw the burden of Dasaratha. This made her realize her folly of lashing out at a pitiable Dasaratha, who was already grieving more about Rama. In Dasaratha’s mind separation from Rama was bigger than all the fall outs Kausalya listed. Yet when Kausalya pointed out it only added to his anguish. She repeatedly spoke words of how grief has altered her outlook and that they share the misery. Feeling comforted with Kausalya’s words, Dasaratha drifted into deep sleep.

Episode 2: Dasaratha’s death brought Bharata back to Ayodhya. As Kaikeyi’s sole beneficiary was Bharata, the needle of suspicion pointed at him. He went straight to his mother to get some interpretation for the bad omens and melancholy of the landscape. But he realized that Kaikeyi was the reason behind. He rebukes her repeatedly and declares that he will bring Rama back and have him enthroned as the King. Bharata fell unconscious from the rage and grief that overwhelmed him with his father’s death and Ramas’s banishment.

            Bharata declared with the ministers present that he had no desire for the Kingdom, nor did his mother consult him in this matter. He pleaded ignorance even on the consecration idea as he was far away.  (राज्यम् न कामये जातु मन्त्रये नापि मातरम् ||  अभिषेकम् न जानामि यो.भूद्रज्ज़्ना समीक्षितः | विप्रकृष्टे ह्यहम् देशे शत्रुघ्न सहितोऽवसम् || rājyaṅ na kāmayē jātu mantrayē nāpi mātaram৷৷ abhiṣēkaṅ na jānāmi yō.bhūdrājñā samīkṣitaḥ viprakṛṣṭēhyahaṅ dēśē śatrughnasahitō.vasam৷৷  VR 2-75-2,3). Kausalya recognized Bharata’s voice and wondered about his role in Kaikeyi’s scheme. In a confused state of mind, led by Sumitra, she reached Bharata’s place. Bharata and Shatrughna had gone to see Kausalya in her palace. On the way they saw Kausalya fallen and crying, they embraced and shared the agony with their tears.

            Kausalya began to pour out her anguish, wondered what Bharata had to gain by sending Rama to the forest. By being the beneficiary in Kaikeyi’s evil deeds, he now shared the papas. She taunted him of receiving the Kingdom through a devious plan. Bharata felt like needles being poked into his already sore wound. Then with folded hands, tears streaming in his eyes, he repeatedly cursed himself to attain all the papas if he even had the least taint in his heart. The list of imprecations is long and painful even to hear.

            A shell shocked Kausalya asked him to stop adding more grief with his self curses. She blessed that Bharata will achieve the same state as Lakshmana who chose to serve Rama despite having no necessity. She was consoled a bit to see Bharata had not wavered from dharma. She took Bharata on her lap and both wept profusely at their plight.

 

Practical applications:

            We see few commonalities in these incidents – Grief is a very powerful emotion that can blunt the buddhi. Recovering from its effect usually leads us to our trail of remorse and relapsing us into guilt and shame. Unless one makes an effort to extinguish the grief using the strength within or from outside, grief has a tendency to keep us mired in its vice grip.

Kausalya’s insight:   Grief has a tendency to increase its gravity by adding more waves of dark thought. As the heart gets oppressed under its weight, the heaviness only grows with time. Even coming out of the grief can push us back into misery through guilt, shame and remorse. Kausalya gives some very deep pointers. She informs us that grief destroys courage. Grief destroys all the wisdom from scriptures and renders it useless. Grief destroys everything and there is no enemy as powerful as grief (शोको नाशयते धैर्यम् शोको नाशयते श्रुतम् | शोको नाशयते सर्वम् न अस्ति शोक समः रिपुः || śōkō nāśayatē dhairyaṅ śōkō nāśayatē śrutam  śōkō nāśayatē sarvaṅ nāsti śōkasamō ripuḥ৷৷ VR 2-62-15).

            We can realize in our own lives when a beloved passes away or some very trusted person backstabs at the most unfortunate moment or the very new life we aspired crumbles right in front, a strong overwhelming grief numbs our mind. Some even go to specialize to repeatedly replay this sorrow and internalize it, there by pushing them into deep tamas. But in the normal course of events, time (kaala) is a great healer, provided we aid its cause.

            Grief can render us paralyzed forever. Unfortunately it may take more than any external input to overcome this deep internal trauma. The more we begin to build ourselves by facing the very grief and its reasons; we begin to rebuild the destroyed courage. This can be usually due to bravado or a sense of new hope or even the realization that the grief was highly misplaced. But real overcoming of grief is possible only when one constantly remembers their true nature – Atman.

            Grief is like an avalanche, gathering momentum even if it starts small. Kausalya opines that it is possible to withstand the direct onslaught of an enemy. But one who is in the vice grip of even a small sorrow will find it impossible to be tolerated. (शक्यम् आपतितः सोढुम् प्रहरः रिपु हस्ततः | सोढुम् आपतितः शोकः सुसूक्ष्मः अपि न शक्यते || śakya āpatita ssōḍhuṅ prahārō ripuhastataḥ sōḍhuṅmāpatitaśśōkassusūkṣmō.pi na śakyatē৷ VR 2-62-16). A small pebble in the shoe or small dust in the eye gives us so much grief. Imagine what the mind deems as important to it and the grief centered on it.

Misery loves company: There are two aspects to this. Firstly misery tends to clump together. It is as if the first grief event set off a cascade. Many of us can relate how many bad things seem to have happened after we recognized the initial one. This sets our mind down a path of self fulfilling negative prophecies by making us make many forced and unforced errors.

            The second aspect is that misery tends to emanate from a source and afflict others. For example, Kausalya thought Dasaratha and Bharata were reasons for the situation and hence above the grief. She failed to see their agony, but piled on theirs with her lashing tongue. Only when they cried out in agony and pleaded their cause, she was able to temporarily see through her blinding grief.

            Misery colors our mental prism and tends to affect all those who come in contact. It can catch different shades. For instance, Lakshmana was already upset on the development, but kept quiet until he saw the overwhelming grief of Kausalya. It provided the right trigger for the tinderbox to explode. The tsunami of sorrow ultimately ended Dasaratha’s life who declared that he had no relationship with Bharata and Kaikeyi. Rama had to do the drama of putting Sita through Agnipariksha to reverse this situation.

Grief responds only to: Grief responds positively only when there is an element of Sattva. Dasaratha appealed to Kausalya’s sattva by reminding her dharmic nature. She quickly realized her mistake unlike Kaikeyi who had at that point lost all reasoning. The same logic failed with Kaikeyi. We must note, even that Kaikeyi realized her folly when she came back to plead Rama to come back from Chitrakuta as her Sattva was restored. Earlier Rama appealed to this side by a series of insightful advice on her dharma and comforting talk. Sumantra played the same role by constantly reassuring both grief stricken Dasaratha and Kausalya. Bharata showcased his deep agony by a series of harsh imprecations which made Kausalya realize that he was as Dharmic as Lakshmana who followed behind Rama.

            Grief thus responds only when we have little Sattva left in us to receive strengthening and comforting messages. Commiserating, sympathy and empathy are powerful bridges when built on right words that allow others to reach to this island of misery where the individual is held captive. Grief can result in some delusion of fantasizing unreality. True knowledge, comforting words and words of encouragement can soothe while adding more grief or anger only worsens the cause.

            As evident from these episodes, we gather the powerful effects of shoka. There are few things in the world that rise above it, time being one of them. Yet we see some in its grip for life. There is only one sure shot way to eliminate it. Realize your true nature – Atman and your connection with Parmatman. Even Dasaratha’s sorrow was due to the false understanding of his own true nature and Rama’s. We saw how many rishis from Vasishta, Vishwamitra to Sharabhanga and Suteekshana understood both.

            Confusing Rama as a body, Dasaratha even lost his own life to grief and settled for svarga. Is it possible for our mundane selves to be constantly remembering our real nature? Well that is the battle of our minds. As we slowly temper it with constant education from spiritual scriptures and satsangha. Every opportune moment of grief, either ours or others, we must peer through the murky clouds of deep tamas. At a worldly level, setting higher goals can do the same trick. For instance, during freedom struggle countless Indians gave their lives, yet they and their families focused on a higher goal of independence. Higher the goals, greater is the immunity from grief. The highest goal possible is to seek and think Bhagawan’s lotus feet and to remember our real nature. Thus constantly thinking of Bhagawan is the perfect and only long lasting antidote to grief of all kinds, including the worst as we realize samsara sagara is an unending replay of the very sorrows that plague us. May we take refuge in is kamalacharana and in the uplifting redeeming purifying grace of his nama.

 

ॐ तत् सत

Reasons behind Karna's death

Karna holds a very special place in the Mahabharata, by evoking extraordinary sympathy on account of his birth and childhood. People play what if scenarios and argue incessantly that how despite being a superior warrior he was killed by Arjuna. Despite the dark stains that the Pandavas imposed on themselves by killing superlative heroes like Bhishma, Drona and Karna by off handed tactics and not in straight combat, the subtle reasons behind that guided and forced these outcome is very assuring that the Law of Karma never fails.

The simple idea of death happening due to a single incident can definitely use a revision once we study the reasons behind Karna’s death. Death of the body is an event towards which it keeps hurtling towards since inception. Along the way Kala keeps adding several factors that become evident when it culminates as death. Apart from Kala, we also hasten it by our own contributions.

The second idea one must keep in mind is to keep greatness and goodness as two different discrete attributes. Ravana can serve as a good example of being great in many aspects, yet lacking goodness. Karna is in the same mold, despite having many great qualities and even some good attributes, many of his actions and attitude merely undermined his own cause. To contrast, Rama and Krishna were both the abode of goodness and greatness.

Reasons behind Karna’s death:

            The Shanti Parva begins with Yudhishtra immersed in untold misery that oppressed him at the end of his victory in the Mahabharata war. Being rooted in Dharma the deaths of the thousands grew into a heavy burden as the surviving relatives offered a month long rites to the departed. Maharishi Vyasa, Narada, Devala, Devasthana, Kanwa along with Krishna offered some balance to this somber situation. As Narada probed his mental attitude, Yudhishtra responded with the heaviness that burdened his heart. He felt directly responsible for the deaths on both sides. He found it extremely pitiful to have lost the younger generations in Upapandavas and Abhimanyu. But the biggest burden was the death of Kunti’s firstborn and their elder brother, Karna. Yudhishtra reminisced how Kunti’s secret was safe till he was killed and how ignorantly they had the stain of killing their own brother in their hands. He recalled how despite the horrible words uttered by Karna that precipitated Draupadi vastraharana, his mind calmed whenever he saw Karna’s feet as he felt the same calmness seeing his mothers’.

Narada shared the Devarahasya to calm the burning agony in Yudhishtra’s heart. Intent on attaining Svarga by being born as Kshatriya to Kunti, Karna’s birth was guided to happen in the specific way, though he ended up being raised by the charioteer couple. Karna learnt the basics with Drona, a fact most of us overlook. Watching Bhima’s physical strength, Arjuna’s skill in archery, the astuteness of Yudhishtra, the humility of NakulaSahadeva, the early access to Gandiva and Krishna’s friendship merely added to Karna’s hatred, jealousy and misery. Due to his innate svabhava, deva’s sankalpa Karna was drawn to Duryodhana.

To dominate the Pandavas, Karna approached Dronacharya and humbly sought Brahmastra. Understanding the perversion driving Karna and also due to his attachment to Arjuna, Drona refused reminding that Brahmanas and Kshatriyas qualify to wield the astra only after prolonged tapasya to purify oneself. Without getting disheartened, Karna took leave from his guru. He proceeded to Mahendragiri where he met Drona’s guru, Parasurama and introduced himself as a Brahmana in the lineage of Brighu. Parasurama, the most famous scion of Bhrigu, was renowned for his dislike for Kshatriyas. Due to his stay in the ashram, he also had access to Devas, Gandharvas, Rakshasas and Yakshas and benefited from their association. Eventually he pleased Parasurama enough and obtained the coveted Brahmastra.

Narada outlined the following reasons for Karna’s death – Brahmana’s curse, Parasurama’s curse, Kunti’s boon, Indra’s boon, Bhishma mocking him as Ardharathi, Salya’s constant intrusion during the war, Vasudeva’s newly created neethi and Arjuna’s weapon range. We will limit our discussion to only Narada’s inputs and not any other extrapolations.

Reason 1: Brahmana’s curse: Karna roamed the forests near the ashrama with his bow and sword in hand. (Read Sita’s explanation of how weapons influence our mind) One day he accidentally killed a cow which was meant for a homa that belonged to a devout Brahmana who excelled in agnihotra. He confessed and sought to pay retribution. The angered Brahmana was very attached to the cow and his indignation grew as it was careless violence against an innocent venerable cow. He cursed that Karna when he meets his cherished foe with whom he has enmity forever will have his chariot wheel buried in sand. Just as the cow was careless in Karna’s presence, Karna will get decapitated when he is helpless. Despite his best efforts to pacify through bribes of costly gems, Karna could not succeed in getting a solution or to reverse the curse.

What we can learn: Sanatsujata, the mind born son of Brahma, advised Dhritarashtra in response to his question on death as - Negligence is death and absence of negligence leads to immortality (प्रमादम् वै म्र्त्युम् अहम् ब्रवीमि सदाप्रमादम् अम्र्तत्वम् ब्रवीमि  pramAdaM vai mRtyum ahaM bravImi; sadApramAdam amRtatvaM bravImi). Though Sanatsujata’s insight is very esoteric and deep, we can imply that Karna’s carelessness resulted in the cow slaughter and his own.

            Secondly, it appears the Brahmana had realized that Karna was harboring deep hatred already and was destined for battle as a Kshatriya.  Lastly Karna’s attempt to bribe his way out of Karmaphala is something many of us follow to the same outcome. When we act carefully that every Karma has a Karmaphala and if desire certain results, we must act accordingly. Desiring Karmaphala against performed Karma is bound to cause heartache.

Reason 2 –Parasurama’s curse: One afternoon Karna was privileged to have his Guru rest his head on his lap, as he was weak from fasting. He had already won Parasurama’s heart and Brahmastra. A fierce bloodsucking worm found its way to Karna’s lap and started burrowing. Fearing that his Guru might wake, Karna tolerated extreme pain. Blood from his wound woke Parasurama, whose mere sight killed the Alarka type worm. A rakshasa, Dansa, arose thanking for his shapavimochana. He confessed that he was reduced this plight for ravishing Bhrigu’s wife. Parasurama now asked Karna to confess as he challenged that no Brahmana would have borne the brunt of such pain without the slightest quiver.

            Fearing a horrible curse, Karna confessed that his overzealous desire to possess Brahmastra made him tell the lie and that he was really the son of a charioteer. Parasurama though filled with wrath, smiled and cursed him that he will not remember Brahmastra at the time of his death. He informed that liars do not have a place in the ashram and that there will be no equal to him as Kshatriya (as he will remember Brahmastra) except during his end.

What we can learn: Untruth is the direct outcome of Adharmic desire. Karna’s desire to obtain Brahmastra, fueled by his hate led him directly to Untruth. There is no bigger fault than Mithya. The curse only reiterates the fact that Karna’s mastery of Brahmastra was rendered useless when he needed the most. At other times, when he never used, it just provided him deterrence. Untruth always leads to self destruction.

Reason 3 – Kunti’s boon: Prompted by her desire to protect all her children Kunti thought revealing Karna’s birth secret will avoid the bloodshed. Despite Surya confirming Kunti’s words, Karna stood firm on his limited dharma understanding. He was already exposed to this truth by Krishna, who got the taste of his limited vision. He believed that he ought to repay Duryodhana’s friendship in war alone. To console Kunti he promised not to kill any Pandava except Arjuna and thus there will always be five official children for Kunti. He also forbade her from informing the Pandavas as it will stop the war, robbing his opportunity to fatally duel with Arjuna.

What we can learn: Karna was driven by a primary motto of repaying Duryodhana for his decades of support and an equally dominant desire to challenge Arjuna in a fatal battle. This blinded all the higher ideals of serving the innocent millions, listening to his real parents and even accepting the reasoning of Krishna. Spite for Arjuna was raging despite realizing him as a younger brother. The only good thing Karna had to his credit was forcing Kunti to maintain the secret till the war is over and one of them is dead. This way he protected the Pandavas from the burden. Take care of the dependant by growing bigger shoulders. Always choose the higher Dharma when there is a seeming conflict of two Dharmas.

Reason 4 – Indra: During the twelve year stay in the forests Arjuna was busy obtaining more weapons through his tapasya.  In an effort to save his son, Arjuna, Indra comes in the form of a Brahmana and seeks the boon of his kavacha and kundala. The armour and ear rings were fused with his body at time of birth. They arose from amrita, which made him safe from killing in this earthly plane. Surya, Karna’s father, came in a dream, first as a Brahmana and later as himself to reveal Indra’s intentions. Despite the strong advice, Karna was committed to his vow to give any Brahmana whatever he seeks. Surya failing to make Karna see his viewpoint, advised Karna to seek Shakti weapon from Indra in exchange.

            Indra came as predicted. Karna exposed his disguise. He argued that Indra will get lasting infamy if he merely got something through deception. Indra agreed to give his Shakti weapon for a single use under dire circumstances and warned abuse will kill the user. Karna saved his sure shot weapon for Arjuna in Mahabharata war. Krishna knowing this strategically brought Ghatotkacha to wreck havoc on the 14^th day of the war. The war continued after the killing of Jayadratha, who was the primary reason behind Abhimanyu’s death (Arjuna and Subadra’s son)

            Unable to counter the night time war that baffled Drona and Karna, it appeared that the Kauvarva army may not even see daybreak, due to the prowess of Bhima’s son. As everyone sought refuge under Karna, he was forced to use his single use Shakti to destroy Ghatotkacha, thus nullifying the intense desire of Karna.

What we can learn: Karna scaled the highest peaks of dana that is possible with rajoguna. Knowing that giving away the kavachakundala was death, he bravely gave to keep his vow to give anything sought by a Brahmana. Both Surya and Indra showed how far paternal love can go to protect their children. The biggest lesson is even if one has a 100% assured outcome, there is an element of daivam that can produce an unexpected result. Krishna introduced a strategy to blunt all calculations of Karna and Kauravas.

Reason 5 – Bhishma calling Karna Ardharathi: Towards the end of Udyoga Parva both the armies were assembled and discussions steer towards assessing the strengths. To cheer up Duryodhana and upon his request, Bhishma starts classifying the leaders on his side and on Pandavas as Rathas, Atirathas and Maharathas. The long list even featured Karna’s son Vrishasena whom Bhishma called as Maharatha. But when it came to Karna, he demoted his level as less than that of a ratha and called him half a charioteer, ardharathi. He reasoned it as a person who gifted away his real strengths of armor and ear-rings and bearing the curses of the Brahmana and Parasurama. Karna vowed not to fight under Bhishma’s banner. Karna had insulted Bhishma on numerous occasions, but this assessment hit him real hard.

            Bhishma had an ulterior motive of protecting Karna. He knew he was a Kaunteya, which he shares with Karna, after he fell to Arjuna’s arrows on day 10. He hoped that his fall will reveal Karna’s secret resulting in peace.

What we can learn: Though Karna spoke bravado, his rating in the eyes of Bhishma affected his morale and psyche. Bhishma’s reminder of his weakness may not have impacted others, but the burden of this own weakness cast long shadows on his capacity. Karna already knew he had an uphill impossible task to counter only Arjuna, but the one protected by Krishna was impregnable. A lot of Karna’s strengths were weakened due to his arrogance, bragging and wrong association. Thus Bhishma merely acted as his conscience to show his faults. Despite Bhishma’s noble intentions, Karna got disheartened due to the wrong timing, one from which he never recovered. Having other dharmic people support our efforts amplifies our strengths and the absence can make a huge dent to our morale.

Reason 6 – Salya:  Salya, the King of Madra, was the uncle of Nakula-Sahadeva. Duryodhana through deception forced him to switch sides by extending hospitality under fake auspices. Yudhishtra requested Salya to play a mole, if he ever had the opportunity to play charioteer for Karna. After Drona’s fall on Day 15, Karna led the next two days as Commander in Chief. Finding himself unable to match Krishna’s charioteering that gave Arjuna a huge edge, he sought the support of Salya to be his charioteer, who accepted upon the condition that he will retain his freedom of speech.

            Salya kept glorifying the Pandavas and belittling Karna’s efforts. Every powerful measure of Karna was put down with caustic words and every Arjuna effort was super amplified with praise. This constant barrage of negative banter clouded Karna’s mind. Even when Salya turned around to be a cheerleader seeing the heart of Karna in battle and gave advice to aim the nagastra at Arjuna’s chest, pride of Karna and Salya’s recent actions intervened and forced him to aim for his head, which Krishna negated by sinking his chariot.

What we can learn: Constant negative talk, be it coming from others or within is destructive in nature. Salya zapped the enthusiasm of Karna. In our life, many times, we play our own Salya with self doubts or make ourselves to be the focus of negative environment like bad friends. With this heavy weight hanging we make our own task that much impossible. Seek protection from negative talk – from others or within.

Reason 7 – Krishna’s neethi: Krishna found Arjuna very hesitant to take down Karna, who was trying to lift his sunken chariot wheel, on account of Brahmana’s curse. Salya refused to lift the wheel as it was definitely not his role. Karna was still hurtling powerful missiles from ground and even rendering Arjuna stunned to buy time. Seeing Arjuna in dharmasankata, Krishna offered some newer practical suggestions. A Maharathi and commander in chief is having many supplementary reserve vehicles following him. If a wheel is stuck he obviously has numerous options to choose than trying to lift a wheel. Battlefield is not a place for repair or pause. Most importantly he reminded Arjuna of Karna’s cowardly role since their childhood culminating in his role in the killing of Abhimanyu. Arjuna released a powerful mantra sanctified Anjalika which severed Karna’s head.

What we can learn: We already saw Pramada (carelessness) is very dangerous and is synonymous to death and nowhere is this true than a battlefield. Karna was fighting from foot, trying to lift the wheel and made an assumption that all the papas he did along with Duryodhana will not be reminded by Krishna and he will be given special consideration by Arjuna. Our papas have a dangerous tendency of striking us back with its phala when we least expect it or when we feel we are on the top of the world. It will be faulty for Arjuna to be blamed as he we merely an instrument of Karna’s karmaphala to manifest, be it his own bad actions to the Brahmana’s curse.

Reason 8 – Arjuna’s weapon range: Karna was facing a well prepared Arjuna. In his arsenal he had so many weapons for which Karna had no counter. Arjuna was fighting without invoking the superior weapons or was using only to counter the opponents’. In his possession was Rudra’s Pasupatastra, the weapon range of Indra, Yama, Varuna, Kubera (the four dikpalakas, masters of the four cardinal points), besides all the astras of his two gurus – Kripacharya and Dronacharya. The Nagastra of Karna had deceptive action due to Aswasena’s augmented power. In other words, Karna’s weaponry was definitely outclassed.

What we can learn: Karna had always been jealous of Arjuna and due to this blinding emotion, he never saw his flaws, worse yet respected Arjuna’s prowess. Though Karna was a wonderful match, Arjuna had superlative weapons which he never used in the war. Never underestimate the situation or opponent to draw false sense of superiority or let your guard down.

            Thus Narada’s extensive insight calmed Yudhishtra temporarily regarding Karna. It will take many weeks of Bhishma’s discourse to heal his heavy heart.

We see Karna’s death is a reminder that for a single Karmaphala to happen there is no one to one connection with the Karma. At times, many of our Karmas can fructify at the same time, thus augmenting its effect. There is also no solace in feeling that we dodged the Karmaphala for long as the delay is only for a more opportune time to fructify. Karna’s death seems to be long predicated over a series of events peppered throughout his life. So does our life, which seems to be barreling towards a direction we keep altering with our Karmas. Not only does this impact this life, but also our next. But the interesting factor is we have the power to choose, set it right or worsen it at every moment of our life, with our thoughts, words and actions.

            May we recall the kindness of Krishna who tried to throw in a rope to save even Karna and Duryodhana. Krishna is throwing a new rope in the form of a new day where we can choose a new direction of strengthen our old vasanas. HE leaves the choice of either choosing HIS lotus feet or own dreaded vasanas. May we wisen up and choose HIS lotus feet.

 

ॐ तत् सत