Runas and Yajnas - a common sense insight

Dedicated fondly with the greatest reverence to Bhishma on Bhishmashtami. To this superlative legendary personality we are indebted with all the five runas – as a human being, as an elemental, as our pitr, as a Deva as he is a Vasu and as a Rishi, who gave the highest wisdom in the simplest language in the Shanti and Anushasana Parvas of the Mahabharata.

 

    Every living being is interconnected with each other. At the human being level, the interconnections are numerous and complex. Yet the ahamkara imagines that “I” alone reigns supreme, towering above others. While it is very obvious to observe this inter connectedness and dependence at play for the normal day today transactions and assess the socio -politico-economic weightage, to observe the subtler connections takes a little bit of inner cleansing. In reality, we seem to owe a lopsided benefit in our favor. We seem to get more benefit than our contributions. This debt one understands that is accrued against these entities is called “runa”. The process of repaying this runa necessitates a special effort, which involves sacrifice, is referred as “yajna”. In other words, they are two sides of the same coin. This entire process of realizing the debt, its repayment and consequent internal growth is a vital part of spiritual growth.

    The question arises why should one even bother about Runas, let alone perform Yajnas. Do other lower life forms even bother about them? At a common sense level, the dependence must give a proper perspective of our actions and position in the Universe. While the Ahamkara, I-ness, puts us smack in the center with puffed up hubris, the reality is we will be nobody, non-entity, without all the interactions and interconnections. This heavy one-sided equation helps us understand and appreciate these contributions. Mere awareness of this debt urges one into action.

Pancharunas: It is common sense that we are so interdependent as human beings. Apart from the social value, our entire life revolves with such connections. Our job, schools, shops, services and society all seem to have a tremendous value add to our lives. While we may be the smartest in the school, the entire school ecosystem of facilities and teachers are there as a part of a larger equation. In the same way, even if we are the founder CEO of a company, the cogs of the wheel are many, though it appears we are at the center. Thus through simple common sense, we can infer, we owe a lot of debt to the human society from the doctor who took care of my prenatal care and delivery to people who will be carrying my dead body to cremate. This human debt is referred as Manushyaruna.

    While it is very easy to acknowledge human connections and runa, as we focus on the next, it becomes increasingly subtler to grasp. As humans we are all dependent on the ecosystem. The plants and animals are not here for our exploitation, as the arrogant, myopic Abrahamic faith has made us to believe. They existed long before humans and will outlive us as a species. The food, the oxygen and our entire existence is a runa we owe to the other living beings. This debt we owe to the entire ecosystem is referred as Bhutaruna.

    The next three Runas are much subtler and are usually clustered together and referred as Runatreya as referred even in the Vedas - the three debts. We owe our entire life and knowledge to our ancestors. If in our lineage one small variation had happened, we would not even be alive today. Besides, all our ancestors lived under harsher conditions from famine to war, from abusive invaders to other challenges. Especially in Indian context, our ancestors definitely evolved a much more sophisticated culture and civilization, filled it with so much wisdom traditions, unlike any other nationality. This runa we owe to our ancestors is referred as Pitruruna.

    Unlike other civilizations, our Sanatana Dharma finds much of our knowledge, not only in spirituality but in other spheres as well, has come down from Rishis. Unlike other nationalities, we have Itihasapuranas like Ramayana, Mahabharata, Bhagavatam; Upanishads, Vedas and a huge corpus of literature. They range from metallurgy to medicine and astronomy to fine arts. We have wonderful contributions through Siddhas and Yogis. Numerous Sampradayas of Bhakti, Jnana, Yoga, Sankhya and others inspire us to evolve at our pace. This huge runa humanity owes to the rishis is referred to as Rishiruna.

    As our gaze becomes refined, we can sense the even more subtle contributions of the Devas. These are divine beings filled with power and strength. They seem to regulate the elemental forces like sunlight, air, water etc. Whether they exist as personified beings or not, one cannot shy away from their contributions to our existence as a living being. This recognition is possible only with a Sattvic mind. This tremendous runa we owe is referred as Devaruna.

    In a strict sense, many of the Runas were typically ascribed for the spiritual seeker. The ones enslaved to the sense objects will find it extremely difficult to even acknowledge the runas, let alone their repayment. As we realize that even the understanding of Runas, let alone the attempted repayment is a sign of inward growth.

Panchayajna: As we understand from the above Runas, our existence is possible to a heavily one sided debt. Any sensible person will want to raise their hand and claim that they want to contribute something back, how much ever it may be a token notion. The very mention of the word Yajna conjures fire rituals of the yore, where Rishis and Ritviks make an offering into the agni with chants of mantras.

WHY: It appears for each runa there is a corresponding Yajna. Yaj means to worship, adore, invoke, revere and it is usually imagined as performing some rituals. To grasp a simple explanation of Yajna, the following quote from Swami Krishnananda goes a long way -

Yajna – sacrifice – whatever be the form it may take, is a summoning of the higher power into one's own self, and a consequent surrender of the lower self for the higher dimension of one's own being, known as the superior Self.

    The attempt and the zeal to repay this debt is purifactory, declares Krishna. He further declares it is mandatory for human beings. (यज्ञदानतप:कर्म न त्याज्यं कार्यमेव तत् |
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām - Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; Sacrifice(worship), charity and austerity are purifiers even for the wise BG 18-5)

    The very act of aligning the Yajna to repay our runas is a strong evolutionary ladder, as highlighted by Sri Krishna in the Bhagavad Gita. This concept is ancient and is found even in the Taittiriya Aranyaka (2.10) portion of the Vedas.

पञ्च वा एते महायज्ञाः सततप्रतायन्ते सततसंतिष्ठन्ते | देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ||

यद्देवेभ्यो जुहोति स देवयज्ञः | यत्पितृभ्यः स्वधाकरोति स पितृयज्ञः | यद्भूतेभ्यो बलिं हरति स भूतयज्ञः | यन्मनुष्येभ्योऽन्नं ददाति स मनुष्ययज्ञः | यत्स्वाध्यायमधीते स ब्रह्मयज्ञ इति ||

pañca vā ete mahāyajñāḥ satatapratāyante satatasaṃtiṣṭhante | devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||

    This verse is proof to connect the idea of five Runas and Yajnas found in the Vedas is a very ancient concept and one that mirrors nature.

WHAT: The five debts, runas, have a corresponding Yajna to balance out. They include:

a) Manushya Yajna: Being hospitable and in service to other human beings, treating uninvited sudden guests like devatas, taking care of the needy and underprivileged and being zealous to repay the society. Doing Anna Dana is considered as exemplary as it is life giving to others.

 

b) Bhuta Yajna: Sharing one’s food with other living beings, being concerned about their welfare, planting more trees or digging/cleaning water bodies.

c) Pitr Yajna: Remembering and honoring ancestors through Tarpana, even offering few drops of water in their memory is considered as fulfilling this duty. - Shatapatha Brahmana - 11.5.6.3

d) Deva Yajna: Daily worship and remembrance with gratitude to Devas through rituals, prayer, japa or even merely invoking it in thoughts.

e) Brahma/Rishi Yajna: Studying, reciting, listening and sharing of the scriptures, dwelling upon the purport of the wisdom shared by the rishis. The Shatapatha Brahmana recommends Svadhyaya. This would include studying Itihasapuranas, Upanishads, Gita etc and using it to do an inner transformation.

    While these prescriptions may look like a lot of external ones, they actually work on the inside of the individual and are meant for their rapid spiritual evolution.

HOW: While we realize what our responsibilities are, what needs to happen and why, there is a lingering question of how to do it, what must be the attitude behind our actions? Krishna comes to our rescue in the BG – 3-9 - The world is bound by their own actions when not performed in the spirit of Yajna. Therefore, O son of Kunti, perform the actions only for that sake (Yajna) alone, free from all attachments.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥

yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ । tadarthaṃ karma kaunteya muktasaṅgaḥ samācara ॥

Pramana: There is a lot of nitpicking even amongst the trads, let alone the atheists, if these core ideas of Santana Dharma has any shastra sanctity. Hence this small incomplete compilation.

1. Tarpana Mantra: At the end of invoking specific ancestors either on Amavasya or their annual tithi, the following universal prayer is offered.

आब्रह्मस्तम्बपर्यन्तं देवर्षिपितृमानवाः। तृप्यन्तु पितरः सर्वे मातृमातामहादयः॥

ā-brahma-stamba-paryantaṃ devarṣi-pitṛ-mānavāḥ | tṛpyantu pitaraḥ sarve mātṛ-mātāmahādayaḥ ||

From Brahma, the creator, down to a blade of grass (stamba). It encompasses the entire spectrum of existence - the Devas, rishis, pitrus and manavas- May all of them be satiated, satisfied, or pleased, starting with the mother, the maternal grandfather, and so on.

2. Manusmriti takes a unique practical angle. Fearing that people may not get the subtle reasoning of the Shatapatha Brahmana, it puts the focus on Panchasoona (MS 3-69) - For the sake of expiating (cleansing) the offenses (Panchasoona) committed in all these five, the Great Sages prescribed for householders the daily performance of the Five Great Sacrifices.

तासां क्रमेण सर्वासां निष्कृत्यर्थं महर्षिभिः । पञ्च क्लृप्ता महायज्ञाः प्रत्यहं गृहमेधिनाम् ॥

tāsāṃ krameṇa sarvāsāṃ niṣkṛtyarthaṃ maharṣibhiḥ | pañca klṛptā mahāyajñāḥ pratyahaṃ gṛhamedhinām ||

    It gives the following prescription (MS 3-70) – Teaching is offering BrahmaYajna, Tarpana is PitruYajna, Homa is DevaYajna, offering food to living beings is BhutaYajna and gracious hospitality of athiti is ManushyaYajna.

अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । होमो देवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम् ॥

adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam | homo devo balirbhauto nṛyajño'tithipūjanam ||

    Manusmriti (MS 4-21) – As a prescription for all householders, Manu strongly advises that one should never omit/neglect the Rishi-yajna, Deva-yajna, Bhuta-yajna, Nri-yajna and Pitri-yajna according to one's ability.

ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा । नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् ॥

ṛṣiyajñaṃ devayajñaṃ bhūtayajñaṃ ca sarvadā | nṛyajñaṃ pitṛyajñaṃ ca yathāśakti na hāpayet ||

3. Apart from the Taittriya Samhita, there is extensive insight coming from the Shatapatha Brahmana. It will suffice to merely quote them.

Verily, there are five great sacrifices. They are indeed great sacrificial sessions (Mahasattrani): Deva-yajna, Pitri-yajna, Bhuta-yajna, Manushya-yajna and Brahma-yajna. (SB 11.5.6.1)

पञ्च वा एते महायज्ञाः । तान्येव महासत्राणि देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ॥

pañca vā ete mahāyajñāḥ | tānyeva mahāsattrāṇi devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||

 

Day by day he offers to the Devas (even a stick of wood); thereby he completes the Deva-yajna. Day by day he offers to the Pitrus, even if only with a vessel of water; thereby he completes the Pitri-yajna. Day by day he offers food to Beings; thereby he completes the Bhuta-yajna. Day by day he gives food to Men, even down to a cup of water; thereby he completes the Manushya-yajna. Day by day he studies, Svadhyaya; thereby he completes the Brahma-yajna. (SB 11.5.6.2)

अहरहर्देवेभ्यो जुहोति । तेन देवयज्ञं समाप्नोत्यहरहः पितृभ्यः स्वधाकरोत्यपोदकेन वा तेन पितृयज्ञं समाप्नोत्यहरहर्भूतेभ्यो बलिं हरति तेन भूतयज्ञं समाप्नोत्यहरहर्मनुष्येभ्योऽन्नं ददात्याकाष्ठादुदपात्रात्तेन मनुष्ययज्ञं समाप्नोत्यहरहः स्वाध्यायमधीते तेन ब्रह्मयज्ञं समाप्नोति ॥

aharahardevebhyo juhoti | tena devayajñaṃ samāpnotyaharahaḥ pitṛbhyaḥ svadhākarotyapodakena vā tena pitṛyajñaṃ samāpnotyaharaharbhūtebhyo baliṃ harati tena bhūtayajñaṃ samāpnotyaharaharmanuṣyebhyo'nnaṃ dadātyākāṣṭhādudapātrāttena manuṣyayajñaṃ samāpnotyaharahaḥ svādhyāyamadhīte tena brahmayajñaṃ samāpnoti ||

Of this Brahma-yajna, the sound (of recitation) is the fuel. When he calls out (the text), he offers the oblation. Whatever he studies, that is the Vasat call (the final sacrificial command). Therefore, he who daily studies his lesson utters the Vasat call (completes a perfect sacrifice) (SB 11.5.6.3)

तस्य वा एतस्य ब्रह्मयज्ञस्य । घोष एव समिदाह्वयेन जुहोति तद्यत्किञ्चाधीते तदेव वषट्कारस्तस्मादहरहः स्वाध्यायमधीयानो वषट्करोति ॥

tasya vā etasya brahmayajñasya | ghoṣa eva samidāhvayena juhoti tadyatkiñcādhīte tadeva vaṣaṭkārastasmādahahahaḥ svādhyāyamadhīyāno vaṣaṭkaroti ||

4. Runatreya confusion – Some folks believe Runatreya is only for Brahmanas, quoting Taittiriya Samhita – 6-3-10-5 mantra - Every individual (Brahmana) is born with three inherent spiritual debts: to the Rishis for knowledge, to the Devas for life-sustaining forces, and to the Pitrus for one's lineage. One becomes truly free only by repaying these through lifelong study, performing sacrifices, and raising the next generation.

जायमानो वै ब्राह्मणस्त्रिभिर्ऋणवा जायते ब्रह्मचर्येण ऋषिभ्यो यज्ञेन देवेभ्यः प्रजया पितृभ्य एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारी वासयन् ॥

jāyamāno vai brāhmaṇas tribhir ṛṇavā jāyate brahmacaryeṇa ṛṣibhyo yajñena devebhyaḥ prajayā pitṛbhya eṣa vā anṛṇo yaḥ putrī yajvā brahmacārī vāsayan

    The Shatapatha Brahmana 1.7.2.1 recognizes four Runas - Verily, whoever exists, he is born as a debt. At his very birth, he is born as a debt to the Devas, to the Rishis, to the Pitrus, and to mankind.

ऋणं ह वै जायते योऽस्ति । स जायमान एव देवेभ्य ऋषिभ्यः पितृभ्ये मनुष्येभ्यः ॥

ṛṇaṃ ha vai jāyate yo'sti | sa jāyamāna eva devebhya ṛṣibhyaḥ pitṛbhye manuṣyebhyaḥ ||

    How to reconcile? First of, the Runatreya is a combination of subtle ideas and a person cannot be considered a Brahmana if (s)he doesn’t recognize this debt and is proactively engaged in repaying it. If we add the grosser and more obvious runas to human beings and other elements, it adds up to the five discussed elsewhere. Secondly, any and every spiritual progress runs through the path of identifying the runas and repaying it. Thirdly, while the Vedas prescribe PanchaMahayajnas for every human being’s progress, it stands to map against the corresponding runas.

Spiritual path of Runa and Yajna:

    Runas give a perspective of our roots. The human tendency is to remain glued on the fruits, be it to Kama, vasanas or ahamkara. Runa understanding and repayment align life with dharma. Krishna repeatedly reiterates that Runa understanding and repayment is not optional, in the path of realizing the highest. Yet some used the BG – 18-66 as a case to do nothing and merely rely on Krishna. This is such a gross misunderstanding.

Abandoning all DHARMAS, (of the body, mind, and intellect), take refuge in Me alone; I will liberate thee from all sins; grieve not.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja । ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥

    There is a corresponding sloka in Srimad Bhagavatam – 11-5-41 - O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the Devas, rishis, human beings, relatives, friends, mankind or even one’s Pitrus who have passed away. Since all such classes of living entities are part and parcel of the Supreme Parabrahman, one who has surrendered to the Parabrahman’s service has no need to serve such persons separately.

देवर्षिभूताप्तनृणां पितृणां न किङ्करो नायमृणी च राजन् । सर्वात्मना य: शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्तम् ॥

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan । sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam ॥

    The above two slokas definitely indicate the state of the highest who has passed through every spiritual state Krishna has advised the sadaka to observe, which includes setting a very evolved example by following his words of instruction in BG 3-21 - Whatever a great man does, that other men also do (imitate); whatever he sets up as the standard, that the world (people) follows.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥

yadyadācarati śreṣṭhastattadevetaro janaḥ sa yatpramāṇaṃ kurute lokastadanuvartate

    Runas and Yajnas comprise of a daily evolutionary ladder, with progress being made at every step, as noted by Krishna in the Gita. May we take these core teachings and understanding to our heart and apply it in our daily lives and we will all attain the highest state as highlighted in the Gita and the Srimad Bhagavatam in this very Janma.

ॐ तत् सत

Dharmasankata

 

    Choices are the central part of desires, that keep us excited and running from one object to the other, without really trying to grasp the why, what and how behind. Naturally, we assume the greater the options in front and coupled with the freedom to choose endlessly, the human mind can get long lasting happiness. But real world experience seems to contradict this notion. It doesn’t take a subtle dharmic mind to realize the truth of Sri Krishna’s wisdom in the Bhagavad Gita (दु:खालयमशाश्वतम् duḥkha-ālayam aśāśvatam BG 8-13) – an abode of miseries and temporary in nature.

    Contrary to the wisdom, the masses are convinced that choices provide freedom and even if the best option, if available as the lone alternative, feels curtailing. What we fail to see with these unlimited options is, there are repercussions, mostly undesirable and certainly unexpected. But on the other end of the spectrum, certain choices turn out to the best option as it resonates perfectly. It may be easier to grasp this concept with an example. A person desiring to consume food may be driven by numerous reasons besides hunger, say social obligations, boredom etc. Naturally there are endless choices of viands to ingest. Some options like drugs, alcohol and tamasic junk food may be more enticing, but they do leave a negative footprint with the subject. On the other hand, some foods align perfectly with the constitution of the individual for the given time and may be the most nourishing.

    The random endless choices we chase after bring many Karmaphala. It is hard to not expect the fruits as these are all driven by Kama. Once we are caught in this cesspool, we keep chasing different objects of desire, imagining the happiness can be endlessly sought from running from object to object. Contrast this mindset with aligning ourselves with DHARMA. On the surface it looks we are limited. There are restrictions and boundaries. Interestingly DHARMA is a spectrum. As one traverses from a lower end to higher end, it may appear the freedom of choices seem to be reducing, but the real FREEDOM comes with our alignment with the highest. On a secular level, it aligns with our duty, that ought to be performed at that moment. Since DHARMA cleaves Kama, it also offers the option not to chase the Karmaphala, thus liberating us from our actions.

DHARMASANKATA (धर्म संकट)- संकट is usually understood as distress, difficulty, pain. But the root word also indicates a contracted, narrow strait, a constricted passage, difficult to navigate. DHARMA has numerous meanings from righteousness to duty, right, morality, law and much more. When we compound these two words in DHARMASANKATA, we realize that there is a difficulty in choosing between two seemingly close yet distinct alternatives. The choice of each one is right, yet leaves an unpalatable aftertaste due to the omission of the other.

Who is affected? The majority of the masses are either ignorant or find it undesirable to observe and uphold Dharma as violating or bending it seems to give quick results of desire, in Kali Yuga. This category will not perceive Dharmasankata as they are willingly bending Dharma already. The ones like Rama, Krishna, Vidura are filled with a superior understanding of Dharma that when they find themselves in such a scenario, they do not struggle to uphold the subtler, superior Dharma.

 

    We are left with a small group of people like many of us, who are upwardly mobile in the Dharma understanding, but lack clarity in the gradation of Dharma. So, how can we get clarity? Only through the time tested way of peeking into Itihasapuranas, studying the numerous case studies and correlating it back with our own situation, we can grasp not only what is a real Dharmasankata and how to resolve it correctly. We will limit to the following examples from the Ramayana and Mahabharata. We will look at the situation, the dilemma/dharmasankata, resolution and its outcome.

Ramayana: Lets look at a few from Ramayana.

Dasaratha sending Rama with Vishwamitra: The overzealous Dasaratha promises to bide by whatever Vishwamitra asks only to be caught in his filial love for Rama.

Dharmasankata: Torn between fatherly love, affection and protect his son vs keeping up his word. The dilemma seems easy for the sanctimonious, but the dilemma is real between fatherly love and role vs sending a child to what one believed as certain death, just to keep up his word.

Resolution: Luckily Vasishta was there to not only inject some sense to Dasaratha but also encourage him that Vishwamitra was there to open the door to great blessings for Rama.

Take away: Listen to the Dharmically more aligned to correct the imbalance. In our case, if we cannot get such a person, we have access to dharma understanding through regular study of the Itihasapuranas.

Dasratha being sought to send Rama to forest: Kaikeyi invokes two past boons and tries to send Rama to the forest for fourteen years.

Dharmasankata: The promise to crown him as his next heir, coupled with his desire to see Rama as the next King vs keeping up one’s words. Two sets of promises, one to his citizens and another to his wife.

Resolution: Kaikeyi takes advantage of the senseless state of Dasratha to inform Rama, who calmly accepts the dilemma as his directive.

Take away: When we are in dilemma, a calmer sensible force or personality may take charge based on a superior understanding of Dharma. All we need to do is submit to it. But in case of Dasaratha, the separation from Rama turned fatal.

Hanuman in Lanka: Overwhelmed with not finding Sita, Hanuman is extremely distressed.

Dharmasankata: Due to extreme depression, Hanuman is able to only think of the negative consequences of every step. He weighs every negative outcome and is caught in a deadly trap to the abyss. Caught in a whirlpool of negative thought, all one sees is the possibility of doom at every step.

Resolution: Hanuman stands on all the Dharma and Jnana he has studied and practiced all this life to instruct himself-Non-depression is root of development. Absence of despondency is the greatest comfort. Self reliance always is indeed the promoter in all matters. (अनिर्वेदः श्रियो मूलम् अनिर्वेदः परम् सुखम् | अनिर्वेदो हि सततम् सर्व अर्थेषु प्रवर्तकः || anirvedah shriyo mulam anirvedah param sukham | anirvedo hi satatam sarva artheshu pravartakah || VR 5-12-10)

Take away: Find reasons to shake over the depression, despondency and negative thinking. Only by our practice and not merely by bookish understanding can we implement this at an hour of distress. The Dharma we have observed will come to our rescue with critical thinking, even when no external help is possible.

Vibhishana leaves Ravana for Rama: After consistently trying to uphold Dharma and seeking to bring Ravana on to the right path, the failed Vibhishana when threatened with his life, seeks refuge at Rama’s feet.

Dharmasankata: Leaving the Dharma of supporting the brother and his clan vs joining the fatal enemy, appears for selfish gain of the throne.

Resolution: Vibhishana’s choice is based on upholding Dharma at all costs. Relationship has no value when life and existence itself is threatened. Besides Vibhishana knew that Rama was a divine personality.

Take away: Submit to Dharma at all costs. When in dilemma Saranagati to Bhagawan opens all doors.

Mahabharata: Now for a few examples from the Mahabharata.

Shantanu – Ganga: Smitten by love, Shantanu agrees never to challenge Ganga’s actions

Dharmasankata: Watching her kill seven of their new born, as soon as they were born and witnessing the horror of the eighth victim vs breaking his word. Saving a life vs word.

Resolution: Shantanu intervened and thus protected Bhishma, who turned out to the greatest acharya outside Krishna and Vyasa.

Take away: When it comes to protecting or saving a life, even himsa is acceptable, let alone breaking up of a promise.

Shantanu – Satyvati: Dasharaja, the fisherman father of Satyavati, overwhelmed Shantanu that only Satyavati’s children must be the heirs to the kingdom and not Devavrata, who was qualified in every way.

Dharmasankata: Choice of Kama centered action by rejecting the qualified son, Bhishma vs the welfare of his kingdom.

Resolution: Just like in Ramayana, Rama resolved the dilemma by going to the forest, Devavrata promised that he will be a life long Brahmachari and see the kingdom to be in a strong position till an heir from Satyavati lineage is established, thus transforming into Bhishma.

Take away: Step up and resolve the Dharmasankata around you, especially if it is centered on you.

Satyavati: Upon the death of her sons, Vichitravirya and Chitrangadha, there was no heir. She tried to get Bhishma married to her widows – Ambika and Ambalika, only to be reminded of his lifelong Brahmacharya. She then turns to her other son, Vyasa and asks his to procreate through Niyoga.

Dharmasankata: Faced with the impossibility to witness the death of an empire vs bending the options.

Resolution: Niyoga through Vyasa was a brilliant tactical move of Satyavati, but the actions of Ambika and Ambalika who were reluctant participants gave rise to disastrous consequences.

Take away: Participate in your actions with clarity. Seek it before embarking, with a clear mission in focus. Even if DharmaSankata is resolved, an half-hearted involvement yields incomplete or contrary results.

Ekalavya’s incident: Ekalavya learnt the secrets of archery without actually getting the permission from Drona, when he was rejected permission at the Ashrama.

Dharmasankata: Drona was caught between offending a disciple par excellence vs his role as a teacher for the princes and also a close advisor of the King.

Resolution: Drona realized that Ekalavya’s loyalty was to the evil king Jarasandha. Not punishing Ekalavya would imply empowering the enemy. So with a lot of tact he got Ekalavya’s thumb as Gurudakshina. This earned Drona lots of ignominy due to the lack of understanding of the masses.

Take away: Do the right thing without any fear of retributions.

Yudhishtra plays dice: Despite Vyasa’s warning of the internecine war and a prolonged 13 years of Pandava suffering, Vidura’s generic warning that the game of dice is not good and his own insights, Yudhishtra is put on the spot to give a response to the messenger, Vidura.

Dharmasankata: Invited for a battle or a game of dice meant as a Kshatriya one has to accept. If he declined, it would also result in war over misunderstanding. Accepting an Adharmic game also meant that consequences will not be ideal. Choice, in this case, was picking one of the two certain paths to destruction.

Resolution: Taking a vow to never speak harshly along with his brothers and a vow to maintain peace with the Kauravas, Yudhishtra sought to do a balance between the two options – a certain war and a possibility of a fair game. Yudhishtra didn’t anticipate the last minute switch of Duryodhana with Shakuni, nor did he realize it was impossible to turn the tide against Shakuni by continuously waging whatever the Kauravas asked for.

Take away: Being the noble Mahatma, Yudhishtra sunk deeper into the trap of Duryodhana with the intention of avoiding the war. Even after 13 years of misery, he was still wanting peace, except for not losing his DHARMA commitment. When facing certain calamity, face with resolve and commitment to uphold DHARMA at all costs.

Yudhishtra tells a lie: Drona goes berserk on day 15 of the war, not even heeding to rishis’ appeal for him killing soldiers by the thousands using Divyastras. To put an end to the carnage, Krishna made Bhima kill an elephant called Aswattama and declare loudly that he had killed Aswattama. Despite being prepared by Krishna, Yudhishtra was asked to respond if it was a man or elephant that died. Yudhishtra’s famous response was - अश्वत्थामा हत: कुञ्जर: - "Aśvatthāmā hattaḥ kuñjaraḥ" implying the elephant, which was deliberately drowned by Krishna’s Panchajanya.

Dharmasankata: The choice was to tell a half truth (which was also spoiled by Krishna’s acumen) to own Guru or let him continue with the carnage.

Resolution: Yudhishtra took the blame and ignominy, but there was no strategem to stop Drona. As a King, Yudhishtra had the first responsibility towards his troops than his own welfare.

Take away: Personal golden standards can be sacrificed for the welfare of many who are dependent. Satya and Dharma are rooted in the well being and prosperity of the many, not mere bookish speaking the truth.

Bhishma, Drona side Duryodhana in war: Despite knowing how evil minded Duryodhana was, Bhishma, Drona fought on his side.

Dharmasankata: Rising up to the side of Dharma or fight to pay off their indebtness was the question faced.

Resolution: Bhishma misinterpreted his promise to see his father in whoever was in the throne as a dictum above upholding Dharma. In the same way Drona thought since Dhritarashtra gave him a job that lifted him from penury, it was his duty to fight for him, even if it was adharmic.

Take away: Always take side with DHARMA, uphold and defend it and die if you must in the process as gaining all the riches through ADHARMA is ephemeral and does permanent damage by leading one through a tamasic path to naraka.

Killing of Bhishma, Drona, Karna, Jayadratha, Duryodhana: To the casual reader, read as the sickular yindoo or hinduphobes, it will appear that Krishna tricked all the opponent heroes’ deaths. Is there a deeper layer of real understanding, we are missing with our prejudice?

Dharmasankata: Did the Pandavas along with Krishna conspire in these deaths, just for winning a kingdom?

Resolution: Pandavas focused on the action in the now, based on Krishna’s insights, as he was Dharma personified.

Take away: Dharma may take a long route to fructify the Karmas, but it will certainly deliver. The events of the Sabha Parva had a distant echo in the Mahabharata war. The fruits were sealed along with the adharmic karma of some like Duryodhana, Dushasana and Karna, but extended to Bhishma and Drona for not defending and upholding DHARMA.

Arjuna’s dilemma before the war: The most classic of all known Dharmasankata is Arjuna’s first chapter of the Bhagavad Gita moment. Just like a deer in headlights, he is completely frozen. He is completely confused not just on the direction, but even the basics of DHARMA. Note that this did not afflict the others who fought, except Yudhishtra, after the war.

Dharmasankata: What is the use of killing the Guru and relatives? Will loss be better or victory? Both seem shallow.

Resolution: The resolution was provided by Krishna’s Bhagavad Gita message.

Take away: For all problems faced by humanity, if one were to approach with the solid realization that were are the immortal Atman and not the body, mind, intellect, wealth, relatives, power or any other fantasized perceived reality, even the most crippling dilemmas vaporize. The secret is not in Gita but applying it in one’s life and making Gita shine through our life.

Dharmasankata in our lives:

• Most times, Dharmasankata is very stressful and clouds our decision making ability. What we need to do is hit the ground and thank. We are in a very small minority that can even perceive this. It implies a huge opportunity for growth as we learn which of the options is leading and rooted in superior Dharma.

• The most common scenario in Dharmasankata is one or both the choices being colored by Kama, sometimes guised by our mind as Karma (duty). If we clearly answer this question with honesty, we will usually be left with the path that leads to Dharma.

• In some scenarios, it is definitely a tussle between two flavors of Dharma. In this case understanding what each option entails and which is the superior of the two options clears the path forward.

• The best solution is to constantly seek the wisdom in the form of stories in Itihasapuranas and knowledge in the form of Gita and Upanishads, prepare us ahead of our situation. If we are suddenly confronted, seeking this wisdom through someone can also clarity our solution.

• Listening to another Dharmic person, who is an embodiment of Dharma, can make it easier to follow a suggestion or role model. Since in Kali Yuga, it is hard to find such examples, again turning back to Itihasapuranas as an example is the most prudent path.

• The most difficult example is emulating Hanuman. He was able to dig deeper into himself during dire circumstances. This is extremely rare as only extraordinary exemplar individuals will be able to do introspection to arrive at the right path after going through Dharmasankata.

    The secret to resolving Dharmasankata is an undying resolve to be deeply rooted in Dharma. Understanding Dharma comes by watching an example or by studying shastras. Dharma understanding leads to better following, upholding and protecting Dharma results in threading our path through the narrowest options, but leads to greater and greater freedom and good as the final destination of this path is Moksha.

ॐ तत् सत