Extreme dharma - Protecting dharma - Shibi

            Exciting stories of itihasapuranas, that captured wondrous deeds of great people upholding dharma under duress, have inspired countless generations for millennia. The itihasapuranas must not be viewed as mere historical documents, but as educative and instructive messages that protect and empower the society with its ethics and moral values. The modern sickular prism and a pseudo western lens we bring to the table urges to view them only for its historical veracity. Since these itihasapuranas are multi dimensional in their construct, using a hyper myopic prejudiced approach merely puts our strong arrogance and ignorance in the spotlight with us labeling them as myths. The over westernized colonized Indian mind seems to think shastras have no value, but only science. In fact, many popular speakers use the science in itihasapuranas to make a living, while mocking Vyasa himself.

            Let us cast this imbibed prejudice off, before we proceed. We studied that Harishchandra pushed the limits of observing Truth at all costs to become the immortal example. We also witnessed the extreme example of Rantideva demonstrating how compassion is deep rooted in spirituality and not a mere mental emotion rising from sympathy or empathy. These stellar exemplars help us understand the subtleties of dharma and the issue of their historicity fades out due to their deep impact. Along these lines, we will trace the incident that is legendary. This incident happened in the northern Himalayas, yet a powerful dynasty that shaped the history of Tamil Nadu and separated by time, the Cholas, claim to have their roots to this King – Shibi.  It is a very common name that springs in different contexts and timelines in many puranas and Mahabharata, but our focus is on the son of Usinara.

 

Storytime:

            During their stay in the forests, as recorded by the Mahabharata – Vana Parva, the Pandavas underwent many ordeal, yet were comforted by the periodic visits of many great rishis. One such great rishi was Lomasa, who takes the Pandavas on a pilgrimage, explaining the history and subtleties of each place. He points out to river Yamuna, flanked by the rivers Jala and Upajala. In times bygone, this sacred region was ruled by Usinara’s son, Shibi (also pronounced as Sibi or Sivi). Lomasa highlights this historical account to educate Yudhishtra on the real spirit of sacrifice. Many internal cross references to this incident exist within many parvas of Mahabharata, Bhagavatam and other puranas. Our story is primarily culled from Vana Parva, Adhyaya 131 of Vyasa Mahabharata. A superlative sacrifice made by Shibi to protect a pigeon from a hawk (eagle) by offering him own flesh which was a test performed by Indra and Agni for knowing his commitment to upholding Dharma. The Chandravamsi King Shibi was renowned for his stellar observance of Dharma.  

            Once a hawk (syena in Sanskrit) approached the King and questioned why the famous dharmic King was leaning towards adharma, by snatching away its food. Earlier a pigeon had come near the King owing to the fear of the chasing hawk. The King’s proximity offered the safety for the pigeon’s life. The King countered, it was natural for the pigeon to save its life and what was wrong in it seeking shelter or in the King offering protection. One must note, the King not asserting it as a privilege, but more as a question to understand the subtlety of dharma from the hawk’s point of view. The King placed a finer point that it will be disgraceful to not protect the meek, especially the ones who have surrendered. The King equated Brahmahatya (Killing of a Brahmana, one leaning towards spiritual path), Gohatya (Killing of the cow, cow is not only the selfless one sustaining others, but also very sacred in Sanatana Dharma) with the abandoning of the ones who seek refuge.

            The hawk was not the one to accept this argument easily. Food is what sustains all Jivas. Food is essential for the Prana (life force) to function. Periodic life sustaining food is essential and owing to long term starvation, without having the pigeon for food, the hawk predicted its imminent death. Unable to take the loss, the hawk argued, its wife and children are doomed to the same fate. To protect one pigeon, the King was on the verge of robbing many of their precious life. The hawk reasoned that the King’s innocent good deed was bound to cause misery and death to many.

            The hawk declared that the path of least offense to others is higher Dharma. The path that leads to the destruction of many must be avoided at all costs. Dharma is very subtle and fluid that involves deep understanding. Weighing the pros and cons of every situation that involves the good for many and harm for the least preferably none, is at the heart of understanding and practice of Dharma. Dharma that is harmful to others is only deemed as adharma.

            The King caught on to the fact that he was not dealing with a normal bird. He addressed the hawk as Suparna (Great bird) and wondered loudly if it was Garuda. The words of the bird were steeped in deep, yet subtle wisdom. To analyze dharma in such detail implies that the hawk was very knowledgeable. The King appealed to the hawk’s higher reasoning. Food is vital for existence, yet the hawk had a choice of food. It is not solely dependent on this single pigeon as food or survival. As a free ranger, it has access to many other sources. Since this specific pigeon alone sought the protection, it will be unfair to turn it back.

            The King offered that he will fetch any food of choice which the hawk preferred, be it ox, deer, buffalo or boar. The King himself will be glad to procure to avoid the hawk from further searching for food.

            The hawk was not ready to relent. It rejected all the other offerings. It declared that pigeons were the preferred choice forever. The heavens had directed this particular pigeon as its food for the day and it shall have only this as meal. The hawk hinted not to perch on a plantain tree as it is too weak to support. It basically equated the King’s logic as not strong.

            The King understood that the hawk will not budge easily. He offered his entire kingdom in return for the pigeon’s protection. The King was ready to offer the hawk anything in exchange, but was unwilling to return the pigeon.

            Seeing the King unyielding, the hawk proposed, since the King has developed an affection to protect the pigeon, if he were to give his own flesh in a measure equal to that of the pigeon’s weight, it will be an acceptable alternative. The King thought it was a favor the hawk extended to relent its position.

            The King had a scale brought. He cut a piece of his flesh to weigh against the pigeon. The scale did not even move. He repeated the process of cutting his flesh and weighing to no change. The King was reduced to his bones and was bleeding all over. As he was finding not much flesh to scrape, he climbed on to the scale himself to offer himself in place of the pigeon.

            The hawk identified itself as Indra and the pigeon as Agni. He declared their intention was to understand the merit of this sacrificial ground and the willingness of the King to uphold dharma. Shibi having sacrificed his own flesh and finally himself has raised his resplendent glory to surpass any sacrifice in all three worlds. Shibi went on to carry out many great deeds to inspire his countrymen and the world. Finally having accumulated lots of punya, he reached Svarga in a shining radiant shape.

So What? What is in it for me?

            The natural question that comes to the materialistically driven selfish society is what is in it for me. Sacrifice for others seem meaningless, worse yet for an animal. Are we missing anything, perhaps everything?

Take responsibility – Do your Dharma: The King was firm in protecting those who sought his refuge. He was ready to sacrifice his entire Kingdom and eventually his own flesh and life. Our daily life is filled with so many opportunities, be it as trivial as not wasting food to sharing it with others. Even performing a simple task of being a parent seems exalted, given the distortion of values. The bottom-line is each one of us must understand our role and follow dharma, instead of only desires. Following a value driven life operates on understanding life and cherishing ideals from a lofty perspective. The sad angle to even those who attempt this path find it appealing to flaunt and capitalize or at least compare themselves with others. Living our dharma is our responsibility and there is no need to fall at our own feet for being honest and truthful or for sacrificing for our family or nation. If we plug this vain glory, we will evolve to the next level due to our adherence of Dharma.

Inclusive of others: Shibi and the land of Usinas were renowned for sacrifice. The culture of land or family comes from the example of the leader. This leadership is not a positional one, but that of setting the right example through timely right actions. Shibi wanted to protect the pigeon at all costs, but was not ready to compromise the well being of the hawk. In this process, he was willing to sacrifice his own life. He arrived there by painfully slicing portions of his flesh.

Conflict of Dharma: Casting the lack of Dharma perception aside, one must understand Dharma is not black and white. It comes in different hues and it changes with the situation. To complicate things further, it comes at different levels. Chopping the arm is definitely bad, but for the doctor who is battling to save the patient’s life from gangrene in the arm, the sacrifice is appropriate. The understanding that multiple dharma may be at play is very subtle. Assuming one has grasped this dilemma; the rule is always to protect and follow the higher dharma. One cannot reduce this dharma understanding to the famous Star Trek dialogue, “The needs of the many outweigh the needs of the few (or the one)”.

            As a person begins to observe one’s own dharma, it is natural to find many such seeming conflicts on account of a deeper perception. To the untrained eye, this obvious conflict may not matter, even be unobservable. Studying Itihasapuranas gives us the acquaintance of the many powerful characters and their course of actions when encountering such dharma sankata.

Seeing everything as Atman: One familiar with Tamil literature will be familiar with the famous Tamil chieftain, Paari, who offered his royal chariot when he found a star jasmine creeper (mullai) wanting some support to grow. Sadly secularization has distorted our understanding as we reduce these to mere acts of charity. Shibi’s story is equally popular as he is considered as an ancestor for the Cholas, the longest ruling Indian dynasty. Yet it suffers the same fate as an act of charity.

            To correctly understand these wondrous acts of charity, one must get rid of the secular prism and try to zoom on to its root. Unlike a western prism of charity rooted in compassion due to emotions, Sanatana dharma gives us a deeper reasoning. Once an individual realizes one’s true nature, even from scriptures or other’s experience, as Atman, it is natural to see that every Jiva is nothing but the projection of the same Atman. It is interesting to note that Upanishads refers to Paramatma or Parabrahman as Atman. If we even bring our petty perceptions owing to the different schools of thought, the fact still remains that the indwelling Paramatma is the common factor. Hence, treating others in a compassionate way is merely treating one’s own self.

What is Sacrifice: Another important lesson is to understand sacrifice. When we exchange or purchase things, we pay a value which we consider is in equal measure (at least in our perception). We rush to define sacrifice as giving up one’s possessions. Nothing can be farther from truth. Sacrifice is possible when one upholds a value or a cherished idea with a complete understanding that the thing given up is of inferior nature. Shibi willingly cut pieces of his own flesh when the hawk made him realize that his entire kingdom will not be deemed as equal to the life of a pigeon. Shibi on finding large pieces of his flesh unable to tip the scale understood that his own life will be the same in exchange for the life of a pigeon.

            Understanding these subtle ideas from itihaspuranas and applying them in our daily lives is bound to enahance the value of our life and its impact on others. May we strive to periodically study and reflect upon these wonderful treasures given to us by the compassion of great rishis. The only way we can offer our gratitude or acknowledge their kindness is to regularly study and live by those ideals. This idea of subjecting ourselves to a disciplined life in exchange for giving up mind that is buried in materialistic trivial pursuits and grasping the insights of the Rishis is called rishi yagna.  May we take some time to enhance the humanness and spiritual side of ourselves with this practice.

 

ॐ तत् सत

 

Extreme dharma - Universal compassion - Rantideva

 

            Our itihasapuranas are filled with excellent role models who went to great extremes to uphold high ideals. We are already aware of the importance of Speaking Truth at all costs – Harischandra. Usually the brilliance of these characters or the emphasis on their life is so great that we end up with a singular idea like Harischandra stood for speaking Truth at any cost. We will now study the story of Rantideva who took compassion to the extremes.

Note: Rantideva is a popular name. There is an equally popular king from Drona Parva, renowned for his dana, but our focus is from Srimad Bhagavatam.

 

Storytime:

            Srimad Bhagavatam provides us a wonderful incident from which we will benefit about the peaks of compassion scaled by Rantideva in Skanda IX, Chapter 21. Bharata, the son of popular King Dushyanta, in the illustrious lineage of Puru and Shakuntala, was very just. He rejected his sons born to his three queens (princesses of Vidarbha) as they were not upto his standards. To avoid his line from getting extinct, he performed Marutstoma yajna and was blessed with a son, Bharadwaja, who was also referred as Vitatha. His son Manyu had five sons – Brihadkshatra, Jaya, Mahavirya, Nara and Garga. Nara had a son Sankriti who had two sons – Guru and Rantideva.

            One must note that Puru’s lineage was filled with Rajarishis and Brahmarishis. Not all ended as Kings. Rantideva lead a life of tapas, seeking nothing and being content with what he had. Even when he or his family was hungry, he put the needs of who sought whatever food he could offer. He never had money or even food saved for the next meal. His heart was contented. Despite the untold sufferings, he never let the situation affect his mind. Owing to his influence, his family members too cultivated similar high virtues. Once, the entire family went on a forty eight day period without food and water. Though it was not preplanned fasting, their attitude was centered on Paramatma and HIS grace. He managed to obtain some payasa cooked with ghee, some grains and water.

            The starved and miserable family were about to eat, when a Brahmana came there seeking food. Realizing Hari in every living being (हरिं सर्वत्र संपश्यन् hariṁ sarvatra saṁpaśyan SB-IX-21-6) and life as an expression of Paramatma, Rantideva gladly shared his meal, after showing great cordiality. Having satisfied the Brahmana left thankfully.

            Eager to share the remaining food, the family gathered even as a hungry sudra arrived there as a guest. Rantideva saw Hari even in the Sudra (वृषलाय हरिं स्मरन् vṛṣalāya hariṁ smaran  SB-IX-21-7) and treated him with dignity and offered him a share of his food. Once the Sudra left, another guest arrived with a pack of dogs. He requested food for himself and his dogs. Rantideva shared the remainder of the food and prostrated before them seeing them as a form of Hari.

            There was only water left for a single person. When Rantideva was about to drink, a chandala appeared seeking some water to drink and that he was an outcaste and low born. The chandala was looking fatigued and pitiable. Rantideva addressed him very kindly with words like nectar.

न कामयेऽहं गतिमीश्वरात् परामष्टर्द्धियुक्तामपुनर्भवं वा । आर्तिं प्रपद्येऽखिलदेहभाजामन्त:स्थितो येन भवन्त्यदु:खा: ॥

na kāmaye ’haṁ gatim īśvarāt parām aṣṭarddhi-yuktām apunar-bhavaṁ vā । ārtiṁ prapadye ’khila-deha-bhājām antaḥ-sthito yena bhavanty aduḥkhāḥ ॥ (SB IX-21-12)

I do not pray to the highest Ishwara to obtain ashta siddhis (eight mystical powers) or even Moksha from samsara. I only desire to live amongst all living beings and suffer all their sufferings they accrue. By taking over their misery, they can all be freed of theirs.

क्षुत्तृट्‍श्रमो गात्रपरिभ्रमश्च दैन्यं क्लम: शोकविषादमोहा: । सर्वे निवृत्ता: कृपणस्य जन्तो- र्जिजीविषोर्जीवजलार्पणान्मे ॥

kṣut-tṛṭ-śramo gātra-paribhramaś ca dainyaṁ klamaḥ śoka-viṣāda-mohāḥ । sarve nivṛttāḥ kṛpaṇasya jantor ijīviṣor jīva-jalārpaṇān me ॥ (SB IX-21-13)

By having the opportunity to provide this little water to a thirsty, pitiable person, I have been freed from all the sufferings – hunger, thirst, fatigue, physical ailment, misery, sorrow and delusion.

            Rantideva gladly shared whatever water was left to the athithi, though he was dying of thirst. At this point, Brahma, Vishnu and Maheswara revealed themselves shedding their false forms as the Brahmana, Shudra, the hunter and the chandala. He prostrated and respected them and finally rested his mind on Vasudeva. His mind was unattached and risen above desires. Despite his pathetic worldly state, he prayed for no boons. He rose above the sattva-rajas-tamas gunas. His mind rose above the worldly Maya, as if waking from a dream, as it was fixed on Vasudeva, by discarding every desire. Due to the association with Rantideva, all around him also became yogis and highly devoted to Sriman Narayana.

 

Practical applications:

Annadana:  Giving food to the hungry is perhaps at the core of Sanatana Dharma tradition. As annam gives the life force, Taittiriya Upanishad glorifies it in detail. The Rishis were able to connect the food and the Consciousness it cloaks and given in depth emphasis to the extent of calling eating as Yagna in Chandogya Upanishad. It is no wonder that Sanatana Dharma exalts anna dana (giving away food) and athithi-satkara (worshipping the unexpected guests), who give us the opportunity to share food, a lot. We get numerous references in the Mahabharata stressing the importance of annam, its danam and celebrating the one who gives the opportunity to share it with them.

            Rantideva is obviously operating at stratospheric heights of this dharma. Yet we can contribute at our level by:

• Avoiding food wastage at all levels

• Respecting farms, farmers and helping balance the sensitive ecosystem, avoid and prevent myopic exploitation.

• Share whatever we can to the underprivileged

• Avoid processed foods that kill not our lives but also the livelihoods of many by altering our consumer patterns besides the way we think and live.

• Understand that we are what we eat, at least our physical body level and also correlate the impact on our mind and brain. Intake, share and promote only Saatvic foods.

Universal compassion: Rantideva did not differentiate between the different recipients of his food. Unlike the western idea of compassion as sympathy or empathy, the root cause of karuna has deep connections with one’s spiritual progress. It opens the doors for cleansing the mind and also connects with our own atma besides seeing how it is connected with others. Feeling this Universal Connect makes one realize the Paramatma shining in all is the same. Interestingly we cease to see others as the body, so the compassion that bubbles within flows towards all beings equally, just as sun radiates its light in all directions.

            Selective compassion for family or the ones we like is based on our likes and dislikes, raga-dvesha. When we cleanse them, the bias gets replaced with Universal compassion. His declaration to the last athithi before he shared the water informs us of his mind. He is ready to suffer on behalf of every living being so they can enjoy. 

Satsangha: Rantideva with his focus on his tapasya and behavior had a very deep influence on all those around him. They never questioned him, though they shared his hunger and thirst. They underwent similar austerities even as their practice got deep rooted by the attitude and example of Rantideva. This positive influence peaked when Rantideva got Moksha from the samsaric maya. All the fortunate ones saw the highest benefit from the biggest example in him and got transformed into Yogis themselves.

            As we struggle to raise our bar, by constantly associating with Satsangha, whether it is a live person or studying itihasapuranas, Upanishads, Gita we slowly start benefiting in proportion to our association. As this starts bringing a transformation in us, we slowly become the conduits of a wondrous spiritual change in all around us.

Rise above desires: Rantideva despite fasting for forty eight days had a mind devoid of any wants, even for his survival. He was ready to share whatever meager food he had to anyone who sought. When the Trimurthis appeared, his mind was absorbed in celebrating the darshana rather than whip out a list of wants. Due to the strong extreme practice, his mind was accustomed to seeing Paramatma in every form. The test from the Trimurthis merely showcased his spiritual ascendance to the world. Desires are mere projections of the ahamkara or I-ness. Having risen above the I-ness and operating the universality, the shackles of maya fall right away.

Seeing Paramatma in all: To have this universal connection is impossible without cleansing the mind or first realizing one’s own true nature. The mind needs continuous training which Rantideva provided by pushing the dharma to the extremes. Having realized his real nature as Atma and having risen above Body-Mind-Intellect, Rantideva was oozing with compassion. This made him perceive the true nature of every living being as Hari.

            Seeing Hari in every being made him rise above his own personal needs and wants. This rapid spiritual progress was rooted in his strong adherence and practice of Dharma. Rantideva provides us with the best example of how Dharma practice culminates in Moksha and that it is a different dimension of the same concept. Challenges in the practice of Dharma strengthen Dharma itself, leading to quicker and bigger results. The attitude behind is more critical than the mechanical observance of Dharma as it results in the transformation and evolution of the mind.

            May we strive to emulate Rantideva by placing others’ basic needs ahead of ours. May we cleanse our mind through various practices to minimize our I-ness and ahamkara thus paving way to realize our real nature, Atman. Realizing our nature will lead us to the understanding that every being is operating as Atma and not the body-mind-intellect. Understanding this commonness will pave way to realizing the Paramatma that is behind all these individual reflections called Jivatma. May this Paramatma guide us to deepen in our spiritual practices.

 

ॐ तत् सत