Bharata on breaching Dharma - 2

     Human beings are a product of the society. We have influences on each other and rely upon not only the current generation, but all of the interconnected past. We can still trace many of our socio-cultural, econo-political, biological and spiritual practices to our ancestors from millennia ago. Yet only a very small minority can perceive this subtle inter-connectivity and even smaller fraction is thankful for this wondrous blessing. We stand on the layers of giants of our ancestors, yet our ego makes us feel that it is only us that is responsible for our greatness.

    Sanatana Dharma is the only thought process that emphasizes an idea called “ṛuna”, being indebted. There is also a solution provided for each major category of ṛuna with a corresponding Yagna, a practice to develop gratitude and repay the debt. The primary include:

• Deva ṛuna, the debt we owe to Devas; we repay it by performing yagas, yagnas to propitiate as Deva Yagna.
• Rishi ṛuna, the debt we owe to the Rishis, we can repay through Rishi Yagna, by studying the numerous scriptures and elevating our character to match the ideals.
• Pitru ṛuna, the debt we owe our ancestors. We repay it as Pitru Yagna, by remembering them, doing tarpana, by being grateful for everything we are from our genes to life.
• Manushya ṛuna, the debt we owe to other human beings. There are numerous invisible human beings related to our success and prosperity. We repay it through Manushya yagna, by offering food to athithis, aid to the distressed/oppressed, through acts of charity and philanthrophy.
• Bhuta ṛuna, the debt we owe to the elements of nature and all the other beings. This is repaid by Bhuta yagna, offering food or water to animals, birds or insects, planting trees, taking care of nature.

 

    Dharma is deeply intertwined with the understanding, observance and practice of these subtle runas and their repayment. Bharata’s imprecations give us a certain window into the study of these subtle dynamics.

Analyzing the boundaries of Dharma

       In an effort to prove his innocence to Kausalya, Bharata makes a series of conditional curses ending as यस्य आर्यो अनुमते गतः (yasya aaryaH anumate gataH). We are studying these in smaller sets to gain a deeper understanding into what are the clear boundaries of Dharma. In this set, we are investigating the responsibilities and duties of every individual in the society towards the larger collective.

Gratitude and being Accountable to our debts and duties: As a responsible member of the society, we have to keep an eye on paying our Runas (debts). Though the understanding needed is not subtle, many tend to ignore them. Worse yet is violating the agreed terms of contract. The following two slokas highlight the same.

 

कारयित्वा महत् कर्म भर्ता भृत्यम् अनर्थकम् | अधर्मः यो अस्य सो अस्याः तु यस्य आर्यो अनुमते गतः || (VR 2-75-23)

kaarayitvaa mahat karma ityam anarthakam| adharma yo asya saH astu yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, let the sin incur, as to the master who afflicts the heaviest labor on their servants, without any remuneration.

संश्रुत्य च तपस्विभ्यः सत्रे वै यज्ञ दक्षिणाम् | ताम् विप्रलपताम् पापम् यस्य आर्यो अनुमते गतः || (VR 2-75-26)

samshurutya cha tapasvibhyaH satre vai yajNa dakshhinaam| taam vipralapataam paapam yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, let him suffer the sin enticing the tapasvis with the promise to initiate yaga/yagnas then breaking that word.

    The employer exploiting the employed and worse abusing after extracting work can easily be set as a very low bar. As also enticing someone with false incentives to perform a great work and then going back on one’s word is not only despicable but also a very uncivilized adharmic standard.

    Runa is a very subtle idea and more so, to perceive the interconnections with other humans and ecosystem is relatively easier when compared to grasping our dependence on Devas, Rishis and Pitris. If a person cannot grasp the dependents whom we have promised ourselves, then it is impossible for such an individual to grasp and honor the subtler Runas.

पायसम् कृसरम् चागम् वृथा सो अश्नातु निर्घृणः | गुरूमः च अपि अवजानातु यस्य आर्यो अनुमते गतः || (VR 2-75-30)

paayasam kR^isaram chhaagam vR^ithaa so aashnaatu nirghR^iNaH| guruun cha api avajaanaatucha yasya anumate aaryaH gataH||

May he, the heartless one with whose counsel my elder brother has gone to exile incur the sin of preparing payasam, krisaram and cooking goat flesh for the sake of offering and then consuming it without offering it to the Devas and also the sin of not showing respect to one’s Gurus.

    It is customary to offer the food we eat, before we consume with either a prayer or as offering. Thus, all what we consume gets sanctified. But in a society where we have gotten deracinated from such practices, we have also become increasingly a thankless society. In this single sloka, Bharata highlights that an ungrateful mind will not be able to honor Deva and Rishi runas. A thankful mind is the bedrock of spiritual progress. This miserly attitude of ingratitude is equated to stealing in Bhagavad Gita 3-13. (यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषै । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt.) The righteous who partake only the offerings of a sacrifice (or those who sanctify what they consume as an offering to Bhagwan) are freed from all their papas (as they develop this attitude of gratitude). But those who cook and eat only for themselves (including avoid Bhuta or manusha yagna) are verily consuming papa.

कपालपाणिः पृथिवीमटताम् चीरसम्वृतः | भिक्समाणो यथोन्मत्तो यस्यार्योऽनुमते गतह् || (VR 2-75-40)

kapaalapaaNiH pR^ithiviim aTataam chiirasamvR^itaH| bhikshhamaaNaH yathaa unmatto yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, wander around the world as a beggar, seeking alms in a wooden bowl and clad in rags.

    It is interesting, when three ashramas – Brahmacharya, Vanaprastha and Sannyasa were dependent on the society and most lived on alms, Bharata has singled out wandering the world as a beggar as a curse. The aforesaid ashramas have their focus exclusively on atmavichara and dharma chintana. But if one were to take to mendicancy as a way of living without any meaningful contribution to the society then, not only is the apathy and lethargy condemned, it also implies a parasitic attitude of merely profiting from the society. Such a low standard is an accursed state and condemned. In light of the above Gita sloka, it is obvious that this selfish attitude leads us to a downward spiral of adharma.

Don’t be aggressive and abusive:

गाश्च स्पृशतु पादेन गुरून् परिवदेत्स्वयम् | मित्रे द्रुह्येत सोऽत्यन्तम् यस्यार्योऽनुमते गतः || (VR 2-75-31)

gaaH cha spR^ishatu paadena guruun parivadet svayam| mitre druhyeta saH atyantam yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile incur the sin of kicking cows, personally abusing elders and deceiving friends.

    This is a pitiable state where one displays aggression and abuse by deliberately violating what is easily understood as adharma. These violations of ethics are so simple that they are self explanatory.

पानीयदूषके पापम् तथैव विषदायके | यत्तदेकः स लभताम् यस्यार्योऽनुमते गतः || (VR 2-75-55)

paaniiyadushhake paapam tathaiva vishhadaayake| yat udakaH saH labhatam yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, incur the sin of polluting drinking water and akin to the person who administers poison.

    These are two other easy to grasp situations where a person pollutes drinking water or administers poison to others, which is obviously wanton abuse. In this fallen state, when one desires to hurt others by a grand display of their ahamkara, it highlights one’s deep tamasic nature. One can see this in display in the various asura characters of the Itihasapuranas. Ahimsa paramo dharma, says Sanatana Dharma. Here we see the exact opposite in the ones who knowingly want to hurt others, which is crass Adharma.

ब्राह्मणायोद्यताम् पूजाम् विहन्तु कलुषेन्द्रियः | बालवत्साम् च गाम् दोग्दु यस्यर्योऽनुमते गतः || (VR 2-75-56)

braahmaNaaya udyataam puujaam vihantu kalushhendriaH| baalavatsaam cha gaam dogdhu yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, incur the sin of a person who disturbs the rightful worship of a scholarly person (being done by another) and by stealing the milk of a cow which was to meant to feed a young calf.

    These add another situational context to highlight the same dangerous tamasic behavior. Disturbing a sadhu/sajjana is a very vicious tendency as they are involved in a life aligned with dharma, which benefits all of us. To highlight this vile behavior, there is another analogy given of stealing milk from a newborn calf. While the abundance of milk is for all, but not at the cost of the newborn calf for whose sake the milk was primarily intended.

I, Me, Myself lens: There appears to be two ends of a spectrum – one centered on dharma, which tends to be expansive and leading to moksha and the other seems to be selfish, myopic attitude centered on the individual, based on ahamkara and mamakara, that results in this warped samsara.

पाने प्रसक्तो भवतु स्त्रीष्वक्षेषु च नित्यशः | काम्क्रोधाभिभूतस्तु यस्यार्योऽनुमते गतः || (VR 2-75-41)

pane prosaktaH bhavatu srtiishhu akshheshucha| kaamakrodhaabhibhuutaH nityashaH yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, be overwhelmed by lust, infatuation and rage and be constantly lost to the pursuit of women, wine and dice.

    The direction of the Jiva and the position in the spectrum determines where the Jiva is headed and it does through the power and momentum of its own Karma. Desires usually rooted as kamini, kanchani and kirti are most easily expressed as the pursuit of women, wealth and fame. Thus a Jiva deeply immersed in desires that lead to papachintana lead to the three assured gates of naraka. (BG 16-21 त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: । काम: क्रोधस्तथा लोभस्तस्मादेतत्‍त्रयं त्यजेत् ॥ tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet)

Adharmic fruits: As one is rooted in desires, their mind always gravitates towards self gratification, which usually makes dharma as its first casualty. Worse yet, as one turns away from Dharma, there is a greater affinity for adharma. As seen in the Mahabharata, the Pandavas gravitate towards Dharma and are determined to follow it at any cost. Meanwhile, the Kauravas, not only are turned away from Dharma, develop a strong ruchi for adharma. This accelerates their self destruction. Apart from this negative momentum, such adharma also wants to propagate and perpetuate more adharma through even legitimate looking means like Daana. We see these trends even today with evil forces hiding behind philanthropy supporting disturbing negative forces.

यस्य धर्मे मनो भूयादधर्मम् स निषेवताम् | अपात्रवर्षी भवतु यस्यार्योऽनुमते गतः || (VR 2-75-42)

yasya dharma mano bhuuyaat adharmam saH nishhevataam| apaatravarshhi bhavatu yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, never be attracted by dharma. May he be ever indulged in adharma and one who promotes adharma through his wrongful dana.

    At one end, being accidentally or through ignorance one can get into adharmic chintana, but the worst is the deliberate cultivation of adharma in one self and promoting it in others.

You are responsible: When one receives numerous benefits from living in the society, it also comes with an unwritten, but explicit expectation of being the support when the time is right. This is more true, when one has the abundance of resources to uphold dharma, but one turns away from their duties due to ignorance, arrogance or apathy.

तृष्णार्तम् सति पानीये विप्रलम्भेन योजयेत् | लभेत तस्य यत्पापम् यस्यार्योऽनुमते गतः || (VR 2-75-57)

tR^ishhNaartam sati paaniiye vipralambena yojayet| labhate tasya yatpaapam yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, let the sin of disappointing a thirsty person, even though there is abundance of water.

    In this scenario, sharing water, the very life of beings is the highest duty. Especially if one has the abundance of resources but not the heart, is a very pitiable state. In the same way, we have the knowledge and wisdom of the Rishis, ancestors and elders available, but due to our apathy or ahamkara, we choose not to do our dharma. This is very evident all around us in Kali Yuga, but the focus has to be on introspection.

Being proactive member in a society: There are three stances one can take – one rooted in dharma, one against dharma and one that has similar disastrous consequences like the previous, as in apathy. Many times actions rooted in adharma are due to ignorance and arrogance, which get dented due to the punishment it attracts. Duryodhana, Ravana, Vaali and the like were punished by their own bad karma and it kind of cleansed them.

    But staying neutral when dharma, shanti, sukha of many involved is at play, results in attracting negative consequences due to our non participation. If the neighbor’s house is on fire, if one is apathetic and watching television at home, chances are high that one’s own house may catch fire.

भक्त्या विवदमानेषु मार्गमाश्रित्य पश्यतः | तस्य पापेन युज्येत यस्यार्योऽनुमते गतः || (VR 2-75-58)

bhaktyaa vivadamaanyeshu maargam aashritya pashyataH| tasya paapena yajyeta yasya anumate aaryaH gataH||

May he with whose counsel my elder brother has gone to exile, let the sin of being a mere bystander and spectator when two opposing quarreling groups are at each other and to not even attempt to make peace between them.

    When two groups are locked in a quarrel, the peace of the society is at risk and there is every chance of a needless escalation. A mob frenzy becomes a very destabilizing force and can even lead to arajakata, anarchy. As a sensible member of the society, it becomes everyone’s responsibility to attempt to diffuse the situation or be proactive in taking preventive actions. Also, being close to the action zone, one has a better opportunity to ascertain if Dharma is being violated. It is the duty of everyone to not only follow, but uphold and protect Dharma.

To be continued…

ॐ तत् सत

Bharata on breaching Dharma - 1

     Dharma is the bedrock of existence. Today the average Sanatani is either viewing this word as an abusive one or misinterprets it so wildly that the receiver gets confused. To make matters worse, the word Dharma takes a very contextual meaning and implies quite many different ideas depending on the context of use. Worse yet, our ignorance of Dharma or our not following it has consequences for us, in as much as our abidance and upholding brings good outcomes.

    Sanatana Dharma informs us that Dharma can vary with our Varna, ashrama and every other situation. So the same which is glorified in one place, gets cautioned in another. There is saamanya dharma (commonly observed dharma), vishesha dharma (ones observed under special conditions), aabhad dharma (ones acceptable under duress). Besides varna dharma and ashrama dharma, we also have gender specific ones as stri dharma (ones allotted for women) and purusha dharma (ones expected of men). Dharma varies over space and time.

 

    The average Hindu mind is deeply deracinated and hence it tries to approach every aspect of sanatana dharma through an Abrahamic lens. This woke mindset warps our understanding even more. To this mind, dharma appears as a list of DOs and DON’Ts. To fix this fundamental blunder, one has to resort to the Shastras. Valmiki Ramayana offers a simple insight through the different interactions of the various characters to help us understand “What is Dharma?”. 

 

    Bharata gives a long list of what not to do and what would constitute as adharma in the Ayodhya Kanda. Later, when Bharata meets Rama at Chitrakuta, we get a positive spin as to what needs to be done in the form of Rama’s questions. Thus Dharma is typically understood as shades of gray and the answers are a huge spectrum, is made to realize by the black and white nature of adharma.

Storytime:

    Dasaratha perishes due to pain of separation from Rama and more so under the dire circumstances he had created. Bharata arrived days after his death and is devastated upon learning the dark events. Accompanied by Shatrughna, he goes to see Kausalya at her palace to seek her forgiveness for the tragedy of abuse done in his name. She and Sumitra were returning from Bharata’s abode and chanced to meet her on the road. Kausalya was afflicted with grief and fell unconscious. Embraced by Bharata, the seething anger exploded as sarcasm by the weeping Kausalya. She asked that Bharata has now coveted the glorious kingdom, but what did her Rama get, except bark clothes and forest life. With harsh words, Kausalya tried to dump her sorrow without realizing the agony of Bharata.

 

    This prompted Bharata to vent out his agony in the form of imprecations on himself, if he was behind the scheme to oust Rama to the forest to usurp the throne. The sheer numbers and magnitude of these curses are a window into the boundaries of Dharma, but they were so frightening to shakeup and awaken Kausalya, who was buried deep in her own silo of misery. As her mind’s eyes opened she was able to realize that Bharata was in the same boat and it was a blunder she failed to notice on account of her prejudice and suffering.

Analyzing the boundaries of Dharma:

    Bharata ends most of the lines with yasya aryaH anumate gataH, implying if he schemed or allowed the noble Rama to be sent to the forest. All his curses were contingent upon the clause, if he were to be behind the scheming of sending Rama to exile to usurp the throne.

    Bharata’s words were an outburst of deep hurt, yet as he was an embodiment of Dharma, his words are nothing but the purest essence of Dharma. There is no structured outline in his expression, so we will take the liberty to group them for our easier perception. Some of his words focus on Moksha Dharma and the path leading to it, whilst others refer to his Rajya Dharma. But most of references are to Samanya Dharma, equally applicable to rank and file. Some of these aim at duties towards the society, while some are focused on the individual responsibilities with others being generally applicable.

Moksha Dharma: Though we always speak this as the last Purushartha, the ultimate purpose of a human life is Moksha. Bharata’s very first self imprecation is about even losing this.

कृता शास्त्र अनुगा बुद्धिर् मा भूत् तस्य कदाचन | सत्य संधः सताम् श्रेष्ठो यस्य आर्यो अनुमते गतः || (VR 2-75-21)

kutah shastra anugaa buddhiH ma bhuta tasya kadaachana| satya sangah sataam shroshhTo yasya aaryah anumate gatah||

May the mind of the one who in any way whatsoever allowed for the departure of my noble brother (Rama) the best of men who keeps up his promise, forget the teachings of the Vedas.

उपदिष्टम् सुसूक्ष्म अर्थम् शास्त्रम् यत्नेन धीमता | स नाशयतु दुष्ट आत्मा यस्य आर्यो अनुमते गतः || (VR 2-75-28)

upadishhTam susuukshhmaartham shaastram yatnena dhiimataa| saH naashayatu dushhTaatmaa yasya aaryaH anumate gataH||

May that perverse wretch, with whose counsel my elder brother has gone to exile, forget the subtle meanings of the scriptures taught with care by a wise teacher.

    The above two slokas imply the very essence of Vedas, Guru Vakya and the life of a human being. If a person doesn’t grasp the essence of Vedas, one is lost in samsara. Also by not grasping the subtle meanings of scriptures through the compassion of a guru results in futility of life.

मा च तम् प्यूढबाह्वंसम् चन्द्रार्कसम्तेजनम् | द्राक्षीद्राज्यस्थमासीनम् यस्यार्योऽनुमते गतः || (VR 2-75-29)

maacha tam vyuuDha baahvamsam chandraarkasamatejasam| draakshhiit raajyastham aasiinam yasya aaryaH anumate gataH||

May he with whose counsel my elder brother has gone to exile, never behold that Rama having large arms and broad shoulders radiant as the sun and the moon and seated as he will be on a throne.

    This sloka is one of the few places Rama’s avatara rahasya cannot remain hidden in the divine drama called Ramayana. Bharata on one hand acknowledges that no one has the right to the throne but at the same time implies. The summum bonum of our existence is to connect and realize the presence of Parabrahman.

प्रैष्यम् पापीयसाम् यातु सूर्यम् च प्रति मेहतु | हन्तु पादेन गाम् सुप्ताम् यस्य आर्यो अनुमते गतः || (VR 2-75-22)

preshhyam paapiyasaam yaatu suuryaamchaprati mehatu| hantu paadena gaam suptaam yasya aaryaH anumate gataH||

May he who counseled the banishment of my noble brother become the slave of the vilest scoundrels, may he answer the calls of nature in the face of the sun and may he kick with his foot, a sleeping cow.

    The cow is the very embodiment of all the devatas, while the sun represents the Atman. Kicking the cow, that too sleeping one represents the worst tamasic distortion of mind. In the same way, making nature call facing the sun is like blatantly abusing the representation of Paramatma, which is the worst form of Tamas. Aligning our actions with Dharma results in Punya and actions incongruent to Dharma are Papa. Knowing it as the highest Papa, if one deliberately, filled with malice abuses Dharma is the worst action one can do.

    Bharata accords the highest importance to Moksha Dharma in life. It has a central role in all our lives. Due to Yuga changes and our tryst with materialism, we have grown to forget the primacy of Moksha as our focus and Bharata reminds us of the same.

Rajya Dharma: Bharata being a Kshatriya has these special Varna based responsibilities. We discussed them in detail in Kshatriya – do you still exist?

परिपालयमानस्य राज्ञो भूतानि पुत्रवत् | ततः तु द्रुह्यताम् पापम् यस्य आर्यो अनुमते गतः || (VR 2-75-24)

paripaalayamaanasya raajN^aH bhuutaani putravat| tat tu druhyataam paapam yasya aaryaH anumate gatah||

May with whose counsel my elder brother has gone to exile, to him let that sin incur as to those who seek to harm a king who protects his people as if they are his own children.

बलि षड् भागम् उद्धृत्य नृपस्य अरक्षतः प्रजाः | अधर्मः यो अस्य सो अस्य अस्तु यस्य आर्यो अनुमते गतः || (VR 2-75-25)

balishhaDbhaagam uddhR^itya nR^ipasya arakshhataH prajaaH| adharmaH yo asya so asya astu yasya aaryaH anumate gataH||

May the guilt of a king, who taking the sixth part of the revenue of his people fails to protect them, be fallen on them with whose counsel my elder brother went to exile.

    For ease of our understanding, we can see these sloka groupings in pairs. A Raja is one who governs the kingdom through the scales of Dharma. Unlike the extremes of corrupt powerful rulers we are aware in history, who derive their power as an expression of their distorted Kama, genuine rulers derive their ability to rule and their power by upholding Dharma. Thus being a righteous ruler, the Raja acts not as a figurative head of the state, but as a real protective one like that of a father and all the citizens are his children. This was evident during Bharata and eventually Rama Rajya.

    For the purposes of running the state machinery, the Raja imposed taxes which were determined to be a sixth of the value of the transaction. Any higher will amount to overburdening the people, whose expenses were also governed by dharma. Srimad Bhagavatam (SB 8-19-37) gives this clear insight into the five-fold expenses allowed – for Dharma, for the upkeep of one’s reputation (yashas), for taking care of one’s resources (artha), for catering to one’s desires (kamaya) and taking care of one’s relatives/dependents (sva-janaya).

    The Raja is given a boundary within with he can tax and he has to perform his duties of protecting the Rajya, dharma and still enjoy kama sanctioned by dharma. The attitude of this protector is also outlined.

हस्ति अश्व रथ सम्बाधे युद्धे शस्त्र समाकुले | मा स्म कार्षीत् सताम् धर्मम् यस्य आर्यो अनुमते गतः || (VR 2-75-27)

hastvashvarathasambaadhe yuddhe shastrah samaakule| maasmakaarshhit sataam dharmam yasya aaryaH anumate gataH||

May the sin of him, who fails to observe the code of warfare followed by the virtuous in a battle abundantly provided with elephants horses chariots weapons and men, be his with whose counsel my elder brother went to exile.

सम्ग्रामे समुपोढे स शत्रुपक्ष्भयम्करे | पलायामानो वध्येत यस्यार्योऽनुमे गतः || (VR 2-75-39)

samgraame samupoDhe saH satrupakshhabhayamkare| palaayamaanaH vadhyeta yasya aaryaH anumate gataH||

May he with whose counsel my elder brother has gone to exile, obtain the sin of being killed while fleeing, at a time when a battle inspiring fear upon enemy's side has commanded.

 

    The Kshatriya’s primary nature is to uphold and protect dharma. This is due to his primary guna being Rajasic and his secondary driver being Sattva. Always dynamic, yet firmly upholding dharma, the Raja’s very life is a Tapasya and hence many such great rulers in the past were referred as Rajarishis. Thus the Raja is expected to even give his life for the sake of protecting Dharma. The Bhagavad Gita highlights the importance the qualities of Kshatriya in sloka 18-43 and at the center of the kshatriyata is being always in the forefront in defending dharma and never compromising it. The biggest ignominy for a Kshatriya is running away from the battlefield, which is the ultimate domain for upholding dharma. Yuddha is the final outcome and choice for a Kshatriya to settle the Dharma-Adharma imbalance.

    The emphasis from an administrator’s perspective and also the highest Purushartha of every being as aspiring for Moksha may appear as applicable to a select few. But these are applicable to everyone. As we observe and follow Dharma, we obviously will encounter situations where Dharma has to be upheld, sometimes at a cost we may misunderstand as pricey. There is no price too high in upholding Dharma. In the same way, it is easy to grasp that Dharma alone contains in its bosom, lasting Artha, Kama, and Sukham, but the path of Dharma leads always to Moksha at its highest level.

    Let us continue this dharmic journey of understanding the boundaries of Dharma by further studying the imprecations uttered by Bharata.

To be continued…

ॐ तत् सत