Vidura's parable of our life

     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

Dharma vs Desire - which is superior?

    This popular question that arises amongst many of us is worth pondering. If all that one aspires is based on desires (Kama) and its achievements fueled by resources (Artha), why even bother with Dharma? Even Bhagawan Krishna tells this Dharma is very subtle and definitely seems to be beyond the grasp of the common man. Since it is beyond our grasp, should we even be concerned? In that time, we can acquire more resources and thus fulfill more desires. As many generations have been raised in India, devoid of Dharmic foundations and also by wrecking dharmic ecosystems, Dharma and Moksha have become profane topics for the sickular and the woke. Continuous assault on Dharma, by inimical forces, constantly casting them wrongly in deliberately warped ways, the wedge between us and Dharma is growing exponentially.

    To add to this confusion, even Vedas and our itihasapuranas glorify Artha and Kama also as a crucial Purushartha, goal of life, besides Dharma. If Artha and Kama are bad, why include them? Or are they really bad like how some depict? Since Moksha is liberating from the first three Purusharthas and not binding, it is a pertinent question to ask which is superior – Dharma, Artha or Kama. To learn more let us dive into an episode from Mahabharata’s Shanti Parva. Yudhishtra, shocked by the carnage of the war, seeks the wisdom of Bhishma, who was on a bed of arrows, to guide him. While describing the various dharmas like sadharana dharma, abath dharma, moksha dharma, rajya dharma etc, the discourse raises a doubt in Yudhishtra’s mind. Which amongst Dharma-Artha-Kama, is superior?

Storytime:

Let us first know there are subtle variations between the various recensions of Mahabharata. As our focus is not scholarly research, but more to assimilate the wisdom, let us park the variations thought for now.

   Bhishma narrated this incident to Yudhishtra. A poor Brahmana, aspiring lots of wealth, was engaged in many rituals, Yagas to earn the grace of the Devas. His futile attempt made him ponder on some shortcut. He concluded if he could find an easy to pacify being who may have access to Devas, it would be a lot easier to gain the riches. His gaze fell upon Kundadhara, an aimless trivial cloud. True to his plan, Kundadhara appeared in front of the Brahmana with minimal effort on his part. He declared that there is some prayaschita (expiation) possible for even Brahmahatti dosha, drinking alcohol, stealing and even neglecting dharmic duties, but there is no hope for the one who is engulfed by ingratitude. He opined, expectations (desire fused with attachment) leads to iniquity, envy gives rise to ire, greed leads to deceit; however ingratitude doesn’t give birth to anything.

    The brahmana, now infused with the Tejas of Kundadhara, was now devoid of passion and filled with tapasya and Bhakti. He saw some events in a dream state. He beheld Manibhadra, a mahatma yaksha, attended by devas and yakshas, instructing on wealth distribution based on human being’s karma. Kundadhara came in and fell prostrating at his feet. Responding to Manibhadra’s question, Kundadhara sought some special blessing to provide happiness, for his friend and Bhakta, the Brahmana. Manibhadra was extremely pleased and offered as much wealth that will create happiness for the Brahmana.

    Kundadhara explained that he did not seek the wealth or even suzerainty of the world for the Brahmana, but only a boon that the Brahmana’s mind must be centered on Dharma. Even if he acquires riches, Kundadhara wanted the Brahmana to be immersed in Dharma, by keeping it on the fore. Manibhadra offered him the fruits of Dharma, Artha beyond imagination, that too with no effort from the Brahmana’s side. Kundadhara repeatedly pleaded only for Dharma which pleased all the Devas and Manibhadra was pleased to offer this benediction. Kundadhara was extremely delighted at the great achievement of his Brahmana friend.

    The Brahmana woke up to find some hermit attire beside, almost hinting his next actions. He resolved to uphold Dharma by going to the forest, where he could practice austerities. He was able to feel the strong Dharmic resolve as a blessing from the divinities. He gradually reduced his diet from fruits/tubers to bark, which he eventually replaced it with only water and later remained alive only on air.

    The Brahmana was now filled with a spiritual vision. He now realized if he blessed anyone, he could grant suzerainty of the earth. Kundadhara suddenly appeared there, drawn by the Brahamana’s tapasya and his friendliness towards him. The Brahmana duly worshiped him. Kundadhara appreciated his achievements and advised him to cast his gaze on the fate of all the Kings. The Brahmana saw how many great Kings were in hell, as they lost their dharmic focus, only to be centered on Kama. He pondered on the effects of Kama and saw how mankind was immersed in Kama (desire+attachment), krodha (anger), lobha (greed), bhaya (fear), mada (pride), nidra (sleep), apathy and alasya(laziness).

    Kundadhara added that no one can be rooted in Dharma without the grace of the Devas. It was on the basis of this grace, that the Brahmana was able to raise up to the level where he could merely speak a Kingship or offer wealth with a mere blessing. Overwhelmed by gratitude, the Brahmana prostrated at the feet of Kundadhara, seeking his forgiveness for not realizing the magnitude of the special blessing showered upon him by the love and compassion of Kundadhara. Accepting his oversight, Kundadhara embraced and then disappeared from the blessed Brahmana. Great powers like traveling across the sky, manifesting anything desired and more were the side effects of practicing Dharma, even as the Brahmana attained the highest gati.

    Bhishma, added that, Devas, yakshas, charanas, brahmanas and mahatmas cherish the ones rooted in Dharma but never value the ones who are drowned in riches, yet enslaved in kama. Wealth does bring happiness, but it is certainly shortlived and very little in measure; Dharma brings immense happiness, that lasts forever.

Practical Applications:

Which is superior – Dharma Artha or Kama?: This age old favorite question that has been repeatedly raised only due to our lack of proper understanding. We saw how Mahodara misinterprets in Valmiki Ramayana that the fruit of Dharma is to enjoy. So getting hold of Sukham by any means as prompted by Kama is agreeable. Even Kumbhakarna, renowned for his Tamas, refutes this stance vehemently. Kama comes with it numerous undesired modifications and when fused with attachment alters the very fruit it was after. Since it is only Phala centered and at any cost wants to obtain it, Kama comes with very unwanted and spurious outcomes. Kama also has one major drawback, it needs Artha (resource) for it to manifest in most cases, even if it can ignore Dharma. Kama devoid of Dharma always pulls one deeper into papa.

    Artha is either an outcome of intense efforts prompted by Kama or by the practice of Dharma. It can again be used to fuel more Kama or Dharma. Thus, it is dependent and has a value based on its fueling factor. Though it can stand tall by catering to Kama the direction of Artha is determined by Kama or Dharma. This dependency makes it as a subset or fruit of the other two.

    Dharma on the other hand stands above all. When ignored as one does while being immersed in Artha-Kama fest of materialism, the results are either short lived or not congruent with one’s desires or actions. When adhered, Dharma contains within itself both Artha and Kama that makes it superior to the other two.

Satsangha: The Brahmana, though driven by Kama, sought the Satsangha of Kundadhara. His shortsighted plan was to merely acquire Artha for satisfying his Kama. But as one is associating with a superior being who are locked on to a higher goal, it has a trickle down effect. Kundadhara sought the best for the Brahmana, repeatedly pleaded for Dharma to take roots in his heart, though Manibhadra offered a lot of wealth. If the Brahmana had obtained the audience of the Devas, without the guidance of Kundadhara, he would have definitely lost the golden opportunity by settling for temporary Artha-Kama choices.

    Though Kundadhara was not capable of providing anything the Brahmana aspired, due to his superior insight, he knew what was the best for the Brahmana. Though we may have many Gurus around who may not have actually self realized, as long as they connect us with the shastras – itihasapuranas, upanishads, vedas, along with the emphasis on Atma/Paramatma, that Satsangha will be akin to the connection to superior Dharma like that of Kundadhara. Satsangha is superior as it reaffirms our connection to Dharma and guides us on the path of realizing our true Self.

    Kundadhara also alerted the Brahmana not to be tempted by his powers of his tapasya and to use his spiritual vision to connect with the fate of others who went down the path of Artha and Kama and inspired him to stay rooted in Dharma. This not only gave the clarity, but also enabled him to manifest the real fruit of Dharma which is Moksha. Again Satsangha helps one to stay true to the course and avoid distractions.

Limited short term happiness or long term immense ecstasy: There are two paths, as explained in Kathopanishad – Preyas and Shreyas. Bhishma in Shanti Parva rephrased it in common man’s thinking as Kamachari and Brahmachari (Dharmachari). The path driven by desire or one aligned with Dharma. Because Kama is shortsighted in only the enjoyment of Karmaphala, there is no focus on its alignment with Dharma. This results in Papa or a backlash. Also even if desirable results are produced there is an inherent bias, attachment, that limits the desired outcome in both duration and intensity.

    Bhishma sums this advice to Yudhishtra towards the end of this episode as धने सुखकला का चिद धर्मे तु परमं सुखम (dhane sukhakalā kā cid dharme tu paramaṃ sukham) – Mbh Shanti Parva. He reiterates that only a fraction of sukham lies in Artha (which is needed for Kama), but Dharma contains the highest, parama sukham. In the literal meaning, one can realize that import by quickly recalling Sita’s discussion with Rama as they entered the forest.

धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmāt arthaḥ prabhavati dharmāt prabhavate sukham | dharmeṇa labhate sarvam dharma sāram idam jagat || (VR 3-9-30 )

From Dharma emanates Artha (prosperity/resources/wealth). From Dharma emanates lasting happiness. From Dharma all is achieved. Dharma is the essence of Jagat.

    If one were to focus what is the real basis of Jagat, it is nothing other than Paramatma. Also, if one were to consider the real destination of Dharma it is Moksha, which is the highest Ananda, ecstasy. Thus following Dharma not only gives Artha and Kama as its side benefits, but leads to superior Moksha.

Divine grace is there, still Purushartha is needed: We are repeatedly reiterated by numerous narrations that our actions alone don’t count. We need divine grace even to adhere to the path of Shreyas/Brahmacharya or even to fight the temptations of Preyas/Kamacharya. Yet, despite this grace to pursue the right direction, one’s constant efforts, Purushartha, alone is going to provide the right results. Purushartha is translating the applied jnana, expressing jnana as guna and karma transformation. The Brahmana though motivated by Artha(Kama), by the grace of Kundadhara and the blessings of Manibhadra was able to remain steadfast in Dharma. Still, he had to take the action by going to a forest, practice austerities. When he realized that he had the powers to manifest Artha, there was a huge danger of taking the wrong path.

    The same theme is seen in Nachiketa rejecting Yama’s wealth offer laced with numerous desirable objects of pleasure. Vibhishana also sought only Dharma as a boon from Brahma as a benediction for his tapasya. If we assume, Dharma is something a human alone can grasp or freely choose Shreyas/Brahmacharya, we are blatantly wrong. This involves divine grace, as seen in invoking the blessings of Devas in Shantipath. After we have taken care of this foundation, the edifice is erected by our efforts.

    Even in the episode where Muchukunda gets the darshan of Shri Krishna, he had to earn his way only after his vasanakshaya, destruction of Vasanas, through his efforts. A similar fate happens to Ajamila, after spending his entire life filled with papas, one satsangha sends him on the path of dharma, but he attains sadgati only after his active efforts in the right direction.

    Bhishma’s insights provided at the pretext of Yudhishtra in Shanti Parva and Anushasana Parva of the Mahabharata are replete with timeless wisdom. The most common mistake is to merely track the plot of itihasapuranas and miss the real core. This story is a strong reminder to all of us not to commit such a fatal blunder. Many such wondrous illustrations provide the highest wisdom in the simplest format, easily understandable and implementable by all. Though Bhishma was never a formal teacher, but in his bed of arrows, provides the subtlest knowledge to the numerous questions raised by Yudhishtra. It is precisely for this awesome contributions, he is revered as Bhishmacharya, a great teacher.

    Vidura provides enormous insights to Dhritarashtra, but they remain mostly in the socio-political and ethical realms. Sanatkumara’s Sanatsujatiya provides deep spiritual and Dharmic insights. Shri Krishna’s Gita is very succinct and merely gives the essence of the different paths. Only when we read it in conjunction with Bhishmacharya’s deep insights, we are able to grasp the practical steps hinted in the Gita. Shanti Parva and Anushasana Parva give us the practical dharmic platform to revive our connection with Dharma and Bhagawan. May Bhishmacharya’s grace and words continue to inspire us to remain rooted in Dharma, which is nothing but Bhagawan’s embodiment in Jagat.

ॐ तत् सत