Our life seems to be pulled in a million directions based on the vasanas bubbling as desires. These desires are molded strongly by attachment that lead to a plethora of emotions, which we proudly label as human. Since we have this umbrella moniker for protection, we have given the license to lead a life filled with many aspirations, even though we have a firm grip on an empty sac. An average person on death bed would most likely want to rewrite his entire autobiography. Yet as we live our daily lives, everyone is busy chasing the same mundane illusory pleasures that end up causing disappointment and frustration. Our current experiences are sufficient to validate this fact, still we are driven by what we believe as hopes for our future.
At the same time, whenever there is a state of seeming no hope, we tend to get desperate. The average mind opens up briefly to talk esoteric ideas, even Vedanta. This kind of discrimination is briefer than the lightning as it lacks roots and substance. Such a Vairagya is called Smashana vairagya. Absolute devastation of the mind and the things it hoped for, with which it is extremely attached, results in the brief experience of such Vairagya. It is characterized by the conspicuous absence of Viveka and still pining hopelessly against hopes.
Dhritarashtra believed that the numerical strength of his vast army and the mighty warriors like Bhishma, Drona and Karna would help him hold the fort. He could not even imagine the death of all his hundred brave sons who were well shielded from the wrath of Bhima. Worse yet, though he could digest the victory of Dharma and Yudhishtra, he could not accept the carnage unleashed due to Aswattama. Eighteen Akshauhini of the highest class of Kshatriyas were unnecessarily donated to Yama, only due to the arrogance of Duryodhana, well rooted in the selfishness of Dhritarashtra. Numerous countries were now devoid of Kshatriyas, except the real aged or very young. Perhaps to top the scenario, Dhritarashtra was as much far from his hopes and desires as much as he ever was.
Vidura though completely shattered, still was holding ground due to the roots in Dharma, unlike Dhritarashtra who was holding on to illusory hopes. Seeing Vidura more grounded, Dhritarashtra sought his advice. As the words of wisdom never brought any GunaKarma transformation in Dhritarashtra as in the past, they were ineffective. But if we are tuned to Dharma and are committed to reflecting Vidura’s message, we can harvest the fruits of such wisdom. When we are completely hopelesss, we are not sure of our direction and worse yet even our duties and responsibilities. Dhritarashtra wanted guidance on his duties at this crucial moment, still secretly cherishing hopes, not dharma. On being sought wisdom and clarity, Vidura shares this wondrous parable, as recorded in the Stri Parva of the Mahabharata.
Storytime:
Vidura first bowed to the Self created Brahman and recalled the words of wisdom from great rishis who have shined their deep wisdom on the wilderness of life. Once a Brahmana happened to reach a dense forest filled with ferocious animals. Seeing wild animals like lions and wild elephants everywhere, it dented the spirit of the Brahmana. The scene raised so much fright that even Yama would have been scared.
As the Brahmana was rightfully agitated, there were indications of more dreadful things to come, making his hair stand on its end. As he scanned the ten directions, his fear only multiplied. There was no hope of a shelter in sight. Driven by mortal fear, he ran aimlessly here and there. He could gain no distance between the fearsome creatures with his moves. He could not free himself from the danger, nor could he feel any safety with or without his actions.
The Brahmana realized that this terrible forest was surrounded by a huge net, making it impossible to escape and further saw a frightening woman with her arms stretched. His gaze fell upon the numerous five headed snakes that towered as tall as the cliffs, felt as if they were as tall as the skies. There was a huge pit that was covered with tall grasses and creepers, making it impossible to be aware of what was lurking at the next step. He got caught amongst the creepers and got entangled beyond recognition and appeared as if a huge jackfruit hangs by a stalk.
The Brahmana found himself hanging upside down, dangerously dangling, completely entangled in vine. As he found himself with mounting miseries and dangers, he chanced upon a vicious snake at the bottom of the pit. As he turned his gaze to beyond the pit, he found a huge black elephant. It had six faces and twelve legs. It started slowly moving menacingly towards the mouth of the pit. Listening to powerful buzzing sounds, he saw there were many huge beehives with giant sized bees proudly displaying their cache.
Though all creatures are attracted to such sweet tasting honey, it has a special attraction for children. Many animals were attracted to these giant honeycombs, not deterred by the dangers, but wanting to stake their chance to taste it. They were near the mouth of the pit, unfazed by the large swarms of bees. Periodically overburdened combs of honey burst out streams of honey.
The hanging Brahmana chanced upon many such drippings of honey and thoroughly enjoyed them. Though his life was under grave danger, his every move was fraught with mortal danger, he found these jets of honey falling in his mouth by pure chance very much welcome and enjoyable. He was not satiated by the honey and desired even more. His plight could not get much worse, still he was holding on to his hopes to taste the next drops of honey.
He now realized that the vines he believed that trapped him were the roots of the tree that was perched precariously on the pit. Much to his dismay he found black and white rats gnawing the very root that was holding him up in the air. There was mortal danger and fear from all the wild creatures, the frightening woman near the edge of the forest, the various snakes, the odd looking menacing elephant, the swarms of bees, even the tree he was dangling on and the black and white rats that shortened his lifespan. Deprived of the senses, despite all the odds, the brahmana was hopeful of his future, aspiring to chance and savor few more lucky drops of honey. Hope was the only thing he had. Or was it really hope?
Parable decoded: Dhritarashtra was bewildered at the misery and plight of the Brahmana. He was wondering to know the source of his hope and the nature of his happiness. He further wanted to know the whereabouts of this dreaded place and if the Brahmana escaped the odds. If he is still in such peril, what efforts can he do to liberate the Brahmana?
Gauging the poor understanding of Dhritarashtra, Vidura hastened to tell this was a powerful parable shared by the Rishis to people desirous of making progress in their spiritual journey or achieve Moksha. Understanding the parable correctly and translating its wisdom to correct actions, any spiritual aspirant will make powerful strides towards this lofty goal.
The dense forest filled with all sorts of dangers is our world.
The inaccessible forest with the limited sphere represents our own life.
The different diseases are pictured as the various creatures that were waiting to devour our life.
The large bodied woman who was seen is a representation of old age, which ensures that no one can go past her from this forest.
The horrible pit that limits the human’s movement is a reference to our physique/body.
The cluster of creepers the human is dangling perilously is the desire for life, every creature cherishes.
The horrible dangerous snakes found everywhere, especially the one that was tormenting from the bottom of the pit represents time. Kala is cutting into the life of every creature, but unaware the jiva is engaged in chasing some improbable temporary pleasure.
The six faced elephant at the mouth of the pit is the year. Its six faces represent the six seasons and the twelve legs represent the months.
The black and white rats that were gnawing the roots, refer to day and night that continuously cut the lifespan of all creatures.
The swarms of bees are the various desires that plague us.
The drops of honey we chance upon are the pleasure gratifications we derive when our desires are fulfilled. Despite all the dangers, humans get strongly addicted to this honey.
The wise know this is the plight of every jiva and are constantly focused in escaping the snares of such entrapment.
Practical applications:
Futility of our desires – The parable reminds us the futility of our pettiness, especially when desire morphs into greed, wrath, jealousy and violence. This does not mean we should not have desires, but the attachment to it. In our own lives, the toy/doll the child desperately sees as the world disappears in its importance when the youth starts seeing the other gender in special light of raging hormones. The desires in the thirties lose their value in our fifties and sixties and by the time one hits seventies and eighties, though we may be under its influence, our capacities checkmate our desires completely.
Another aspect of the honey tasting Brahmana was the addiction to the desires, despite the circumstances. Just as he repeatedly wanted to taste the honey to feel little pleasure, we too embark upon arduous tasks for the hope to experience a short lived chance for sense gratification.
If the desire gets aligned with Dharma, it may start adding some weight behind our actions.
The big picture of samsara – Jnana is a crucial aspect that comes from viveka and high living. When we see the dimensions of our life that includes Kala, the miseries chasing us, the futility of our desires and the fact that we are stuck in this rut, samsara, we begin to see the big picture. This helps our thinking and actions stay grounded in dharma.
Following samsara and being mire in this maya, one does not escape. But incorporating this vision and understanding through Bhakti or Jnana, the secret doors to escape this trapped world begin to reveal themselves.
The powerful parable is bound to appeal to our Buddhi and sprout Viveka. But unless this wisdom translates as guna and karma in our lives, the parable can do more damage than good. We may end up crediting ourselves as intelligent, when our viveka may be nothing more than our ahamkara helped by our memory to recall some information.
The numerous characters in Mahabharata like Vidura and Bhishma recount many wonderful messages. They align the way we think with Dharma. It is critical not only to periodically fill the cups of our mind with such fresh wisdom, but more important is in reflecting upon them and living through their guidance. Itihasapuranas are not mere stories, but powerful instruments to impart Dharma in our lives that lead us to Moksha. May these Mahatmas wisdom penetrate our thick vasana, desire fortified ahamkara and start working both within and without. May we offer our obeisance to these Mahatmas who continue to guide our lives.
ॐ तत् सत
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