Only Krishna saves - Arjuna tries to kill Yudhishtra and himself

            Emotions can wield a powerful influence. A strong emotion is a surge of energy capable of moving a Jivatman in a direction. Depending upon its intensity it can influence the individual to experience extremes of moods, undertake unrealistic and illogical actions. It can be a powerful motivating force providing enormous energy or can deliver a crushing and debilitating blow and send one on a tail spin. The key point to note is that this surge of energy comes from the manas and usually overpowers the buddhi. Hence the origin of the emotions determines its direction and outcome. While it may be possible to see the starting stages of the emotions and direct it, it becomes literally impossible for most to turn it around unless its force is spent. Take rage or depression or extreme grief as an example, it can be very overwhelming. On the other hand, extreme love for a person can inspire the lover to move mountains and perform stupendous feats. We saw the example of Kausalya, who had her buddhi completely overpowered by shoka (grief) and only remorse followed. We saw how Ahalya was moved by passion to commit a huge blunder.

Storytime:

            The Pandavas are renowned for their extreme self-control and their ability to rise above emotions. Yet we learn in Karna Parva, day 17 of the Mahabharata war, both Yudhishtra and Arjuna succumb to serious outbursts of emotions, endangering their lives. It is as usual up to Krishna to save both their lives.

Yudhishtra’s predicament: The fall of Bhishma on day 10 brought Karna to the battlefield, who had vowed not to enter it when he was still fighting. Karna brought vigor to the sagging morale of the Kaurava army, which again was demoralized by Drona’s elimination on day 15.  This vacuum was immediately filled by the valorous, mighty Karna who was burning with an intense desire to kill Arjuna. His leadership carried the Kauravas for two days. On day 16, Karna escapes narrowly at the hands of Yudhishtra and Bhima, the former let him go due to his unconscious state and the latter was reminded of Arjuna’s promise to kill Karna.

            Arjuna is kept strategically away by Samsaptakas to enable Karna to vigorously decimate the Pandavas. Day 17 sees a repeat of the strategy with different outcomes. The aggression in individual battles knew new heights. Karna marched unchallenged defeating many Pandava warriors like Shikandi and turned his rage upon Yudhishtra. After understanding his intent, Yudhishtra was protected by Nakula, Sahadeva and Dhristadyumna along with a full akshauhini of army. Sahadeva reduced Duryodhana to a pitiable plight thus increasing Karna’s wrath. Yudhishtra and Karna waged a terrible duel, even as Karna was reducing the supporting Panchala army. Bhima ferociously engaged with Duryodhana. In the interim there was a dreadful battle happening between Arjuna and Aswattama and the latter was reduced to a pitiable state.

            Karna kept the pressure by injuring Yudhishtra, piercing his chest and destroying his chariot and the horses. Nakula and Sahadeva tried a very lopsided rescue attempt and Nakula lost his chariot and the horses.  The chariotless brothers ascended Sahadeva’s chariot. It is important here to remind Karna fans that despite his promise to Kunti, Karna was keen on killing all the three, especially Yudhishtra. Shalya moved by his nephews cause, questioned the vanity of killing the weak, when vanquished. He alerted that Duryodhana was facing the brute force of Bhimasena and needed immediate rescue. To add to it, the conches of Krishnarjuna indicated that they were having some successes that need to be checked, forcing Karna to move away.

            The injured and massively humiliated Yudhishtra went to the barracks to recoup. The Madri twins replenished their supplies and returned to the battlefield. Arjuna having gotten an update of the proceedings from Krishna rushed to Bhima, who shared the concern that Yudhishtra was gravely injured and possibly dead. Unable to extricate himself from the aggressive Kaurava army, he requested Arjuna to pay a visit to Yudhishtra and give him a report.

            Yudhishtra was burning more from the humiliation he faced than the serious wounds he received at Karna’s hands. The gravely worried Arjuna, eager to see the well being of Yudhishtra found him on a bed, nursing serious injuries. Yudhishtra assumed that Arjuna had defeated Karna and came to give him the good news. He launched into a lengthy monologue that how Arjuna was great and the terrors of Karna, the real source of Duryodhana’s strength for decades.

Arjuna wants to kill Yudhishtra and then himself – Only Krishna saves: Arjuna revealed the reason behind his exit from the battlefield was only to personally gather the information of Yudhishtra’s well being. He spoke of the wondrous defeat he handed Aswattama. Unimpressed, Yudhishtra concluded erroneously on his observations of Arjuna not engaging in a deadly duel with Karna as his fear. It is true that whenever the encounters happened in the past seven days, Krishna strategically had kept Arjuna away or limited it to a skirmish. Yudhishtra coupled with his humiliation and the wrong conclusion of Arjuna’s fear; felt this was the end of his road. He accused Arjuna of falsely raising hopes and hence the unwanted deaths. Yudhishtra seeing no hope declared that Arjuna must become the charioteer to Krishna after handing over his famous Gandiva bow.

Subtle truth on Ahimsa: The massively infuriated Arjuna tried to raise his sword from his scabbard when Krishna challenged him to explain who he was after. Arjuna indicated Yudhishtra as his target, with his eyes. Krishna begins a lengthy monologue to chastise Arjuna, ascertaining the error in his judgement. Krishna repeatedly extolled the greatness of Yudhishtra’s stellar qualities.  Krishna lauded that Ahimsa was the highest dharma and even untruth may be acceptable in certain situations. This may shock the normal person as this is happening in the middle of carnage of multiple thousands. Yet the point around the war was centered on dharma and the defense of it. To protect dharma, the war and the killings are not considered as himsa. But Arjuna’s act of rage will certainly be considered as one. Also it is definitely unrighteous to kill a person who is turned away from battle, who is running away, one who has surrendered for protection or yields himself or folds his hands or is careless and not to talk of someone so dharmic like Yudhishtra.

            Arjuna claimed that the reason for his intention to kill was to his secret vow to eliminate anyone who wants to take away the Gandiva bow from him. Krishna pointed out that vow was not applicable in this context and was a foolish one in the first place. He went on to share the subtlety of Dharma that was understood by Bhishma, Yudhishtra and Vidura. Satya was the highest dharma and must be protected at all times. According to Krishna, five exceptions are granted to speak untruth – if one’s life is in danger, at the time of wedding for the sake of marriage, when involved in expressing kama rasa, when one’s property is being taken away or for saving a Brahmana. (NOTE: These are not latitude for us to exploit in the modern times, as Dharma observance has deteriorated since Krishna’s times)

            Dharma is very subtle and can easily be misunderstood. To illustrate he narrated how Valaka, a hunter devoted to speaking Satya, adhering to his dharma of making a livelihood of violence, yet with none in his heart once killed a horrible predator. This animal had immense powers and was a terror to all in sight. Killing it paved the way to svarga. In contrast, there was the truth speaking ascetic Kausika. Once while practicing sadhana in the forest, he encountered many frightened villagers being chased by robbers. Unable to find them, the robbers sought directions from Kausika. Without understanding Dharma, in order to uphold Satya as the highest truth, he pointed the direction. The robbers found and killed the people and this papa led him straight to Naraka.

            Krishna pointed out that Yudhishtra was fatigued, hurt by Karna and also by the burden of so many deaths. Delaying of Karna’s death only added more anguish. Certainly for this outburst, Yudhishtra did not deserve death. He also convinced that Yudhishtra will never hold Arjuna in contempt for attempted fratricide, as his understanding of Dharma was much deeper.

Arjuna wants to commit suicide: Having realized his blunder, Arjuna seeks a way out to protect his vow and also not kill his brother. Krishna suggested that Yudhishtra is both elder and worthy of every respect due to his dharma adherence. Talking to him with disrespect in singular would amount to death. Arjuna began a lengthy monologue of how Yudhishtra’s penchant for dice landed them into this situation. He also wondered why Yudhishtra was not out in the battlefield when all the others were battling for life and dharma. He spoke of the valor of the chiefs on their side and they were qualified to address him in that way, but not Yudhishtra. His harsh words were as effective as his arrows.

            Burdened by the remorse of talking harshly to his brother, Arjuna continued to raise his sword to Krishna’s dismay and wanted to take out his own life. Arjuna felt heavier with guilt than he would have killed his brother. Krishna now asked Arjuna to indulge in boasting about his own deeds, which is deemed as akin to one’s own death. Arjuna who begins to understand the subtleties of Dharma acted accordingly. Krishna having saved Yudhishtra’s life from Arjuna and the latter’s, reminded that the root cause of all their misery will be eliminated with Karna’s impending death. He urged Arjuna to seek refuge under Yudhishtra’s feet.

            Arjuna sought sincere apologies and swore that the day will either see the death of Karna or his own in the attempt. He spoke of words of valor that cheered Yudhishtra’s sagging morale. Under Krishna’s directions, Daruka prepped the chariot for the epic battle. Yudhishtra reiterated his love. Arjuna still needed a strong administration of wisdom from Krishna enroute which prepared him to encounter Karna. (We will analyze those later).

Understanding Krishna – applying in our lives:

Desire driven: Humans are driven by desires. Yudhishtra was under immense pressure to protect Dharma. He was certain that his only real trump card against Karna was Arjuna, though Bhima was tantalizingly close. Injury to him exacerbated his emotional condition and desperation. This was the person who was seeing subtle dharma even during the loss and abuse in the dice game. Yet, seeing the millions die on both sides, losing Bhishma and Drona to the war, he felt extreme moral burden. This continued even after the war was over. If the fall for Yudhishtra was possible, we do not even measure against him on the dharmic scale; our situation against the sway of desires and its modifications is very pitiable. Let us be wary. Arjuna, famed for his special blessings from Shiva and Krishna, through his victory over his senses, also succumbs to his attachment to Gandiva.

Disrespect of Dharmic superiors is killing: Dharma is superior to any and all personalities. An ardent follower and defender of Dharma identifies with concepts like honor and self-respect. They command respect owing to their superior conduct. By following such leaders and by emulating their example, the masses can raise their level of Dharma awareness and practice. When such a person is not respected, it translates to the disrespecting the higher ideals. Hence Dharma shastras deem disrespecting dharmic superiors like Yudhishtra as the same as killing them.

Boasting is death: This is a very common quality in today’s generation, which itches constantly to share its exploits on social media for few others to give their approval. We basically do not value our real SELF (Atman) and hence misconstrue our body, mind, intellect, our possessions, achievements are real. Due to this mix up, we constantly spend our time seeking approval from others, in other words, object referral. Contrast this one to the one who is always centered on the Atman, SELF referral. Boasting accentuates object referral. This translates us to a stronger pull towards samsara, hence has been strongly advocated a death to the wrongly identified false self (ananatman). Arjuna’s constant fault was his tendency to boast. This was explained as the real reason why he could not ascend with his body to svarga, according to Yudhishtra in response to Bhima’s question why Arjuna fell. We also see the untold miseries in his epic failure to guard the women migrating out of Dwaraka to Hastinapura. (Read more in Tyaga – the quintessential message of Sri Krishna’s life) His mind was tormented more out of his ego getting hurt due to the boasts. The same is the reason that irks his mind when Yudhishtra questions his delay and the boasts that he would finish the war in a very brief time.

Focus on the task on hand: Both Yudhishtra and Arjuna were agitated on account of Karna. Yudhishtra’s injury and loss at the hands of Karna was very humiliating. This frustration colored his judgment temporarily. Arjuna, who swore to kill Karna repeatedly, was caught in his own confusion of not being able to understand and discern Dharma. It took Krishna’s constant and repeated guidance to knock some sense into both and save their energies for the real enemy. This incident left a bad aftertaste in both their minds. To heal and cheer both, Krishna asked Arjuna to focus on making Yudhishtra’s desire to hear about Karna’s death a reality. Apologizing and getting focused on the task on hand by Arjuna was enough to uplift Yudhishtra who was able to realize that with Krishna’s guidance, Arjuna will eliminate Karna. Clarifying Arjuna’s doubts of Yudhishtra’s well being, resolving Yudhishtra’s doubts, replenishing the weapons and motivating Arjuna for the mission were key ideas behind Krishna’s role in this episode. A determined effort, based on considering the pros and cons, centered on Dharma is always bounds to give us good results.

Subtle Dharma: Arjuna, who had excellent grasp of Dharma, personally received Gita only 17 days ago, was unable to distinguish Dharma when in conflict. But for the guidance of Krishna, Arjuna would have certainly committed one or both the papas of killing his brother and/or himself. Yudhishtra, who spent his entire life in the pursuit of Dharma, spends most of Bhishma’s last few days under his feet to study Dharma. This merely highlights the point that Dharma is subtle and the more we can tune in to this intricacy the deeper our understanding gets. Krishna talks of Ahimsa amidst the Mahabharata war. The irony cannot be lost. To protect Dharma, Yudhishtra wages this war. But Arjuna tries to commit a blunder by not understanding which Dharma is the superior Dharma, especially when it is in conflict with an inferior one. Krishna had to do one of his many mini clarification sessions to constantly keep Arjuna on the path of Dharma.

            Mahabharata provides many subliminal insights into raising the overall spiritual growth of our lives. Krishna repeatedly intervenes in the lives of the Pandavas for only one reason – their strong inclination to live a life of Dharma, despite their duress. We do not perceive such level of conflicts that Arjuna and Yudhishtra faced as our life is blinded by our mundanely living subnormal lives, rather than evolving by stretching us to our Dharmic potential. As we align increasingly to train our mind and lives to revolve around Dharma, our mind can pick this sublimity. It is for this reason that we must constantly seek the reference of Itihasapuranas to align our Dharmic compass. These texts are real gateways to the superlative minds of Rishis. May we strive hard to elevate our dharma quotient. May Sri Krishna guide us with the same wisdom he had provided the Pandavas. HIS feet are our sole refuge.

 

ॐ तत् सत

Bright sun on a full moon night

            Every lunar month, we witness a great spectacle of the full moon. The full moon sails across the sky filling the firmament and the earth below with its soft brilliance. Before the invention of the electric bulbs and the modern light pollution, it has always remained the brightest object in the night sky. Lost in its poetic beauty is a simple fact, which can remind us of the deep truth every Jiva, at least human can experience. We get this cue in Valmiki Ramayana.

Origin of Ramayana

            Rama had victoriously vanquished the seemingly invincible Ravana and had returned to Ayodhya with Sita. Blissfully unaware Valmiki was on an internal quest to find a superlative living person. As Narada graced him with a visit, he poses a long list of queries at him to learn the truth.

Valmiki’s questions: The Ramayana commences with these questions.

कोन्वस्मिन्साम्प्रतं लोके गुणवान्कश्च वीर्यवान् । धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रत:।।1.1.2।।

konvasminsāmprataṃ loke guṇavānkaśca vīryavān । dharmajñaśca kṛtajñaśca satyavākyo dṛḍhavrataḥ ।।

Who in today’s world is filled with excellent qualities, prowess, and righteousness, is being grateful (to even the smallest of favors rendered), and committed to only Truth in speech and firm in his vows?

चारित्रेण च को युक्तस्सर्वभूतेषु को हित: । विद्वान्क: कस्समर्थश्च कश्चैकप्रियदर्शन: ।।1.1.3।।

cāritreṇa ca ko yuktaḥ sarvabhūteṣu ko hitaḥ । vidvānkaḥ kaḥ samarthaśca kaścaikapriyadarśanaḥ ।।

Who exhibits good qualities through their conduct, committed to the well being of all living beings, thorough mastery (in all sciences and arts, besides Vedas) and who is endowed with the most attractive physique that makes one overlook anything else that is happening?

आत्मवान्को जितक्रोधो द्युतिमान्कोऽनसूयक: । कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ।।1.1.4।।

ātmavānko jitakrodho matimānko.anasūyakaḥ । kasya bibhyati devāśca jātaroṣasya saṃyuge ।।

Who is centered in Atma? Who has conquered anger? Who is endowed with splendor and free from envy? Who when excited in anger will make even the Devas tremble in fear?  

            We can clearly see the search of Valmiki is about a superlative human being, one that may be found once in a Yuga.  It may be worth pondering that such a search has led him to Rama, the Supreme Purusha.

Narada’s response: Narada responds by first describing the outstanding qualities of Rama followed by a very brief synopsis of Ramayana. This deep insight into Rama’s gunas is very powerful and useful for anyone who likes to tune their spiritual side. These are listed in Valmiki Ramayana slokas 1.1.8 through 1.1.18. Let us catalog these adjectives for our benefit.

            Before proceeding let us filter out the physical qualities of Rama. These are highly specific to him and are not duplicatable. A brief list  that brings us a delightful picture of Rama’s physical appearance includes -  विपुलांस: (vipulāṃso) broad shouldered, महाबाहु: (mahabaho) strongarmed, कम्बुग्रीव: (kambugreeva) possessing conchshaped neck, महाहनु: (mahahanu) having prominent and strong cheeks, महोरस्क: (mahorasaka) having a broad chest, महेष्वासः (mahesvasa) armed with a great bow (meaning thereby having a body strong enough to carry a bow), गूढजत्रुः  (gudajatru)has fleshy collar bones, आजानुबाहु: (ajanubahu) knee-long arms, सुशिराः (sushira) head with noble qualities, सुललाटः (sullata) has a large and beautiful forehead, समः (sama) neither too tall nor too short, समविभक्ताङ्ग: (samavibhaktanga) has wellproportioned limbs, स्निग्धवर्णः (snigdhivarna) has shining complexion, प्रतापवान् (pratapavan) is mighty and powerful, पीनवक्षा: (peenavaksha) strong welldeveloped chest, विशालाक्षः (visalaksha) has expansive eyes, लक्ष्मीवान् (lakshmivan) lustrous body, शुभलक्षणः (shubalakshana) has auspicious qualities (according to science of palmistry).

            Let us now proceed to filter out the qualities that are either divine or that he performed as a kshatriya, as they are not the roles we are interested in. These highlight the superlative aspects of the avatara including - द्युतिमान् (dyutimān) – Self effulgent, श्रीमान्  (shriman) possessing vast auspiciousness, शत्रुनिबर्हण: (shatrunibharanah) destroyer of foes (sins), अरिन्दमः (arindhama) is destroyer of foes (sins), प्रजानाम् हिते  (prajanam hitah)doing good for his subjects, प्रजापतिसमः (prajapati sama) equal to Brahma, धाता (dhata) sustainer of this entire world, रिपुनिषूदनः (ripunishudana) destroyer of enemies, जीवलोकस्य रक्षिता (jeevalokasya rakshitah) protector of all living beings, परिरक्षिता (parirakshitah)protector, प्रतिभानवान् (pratibhanvan) is talented (possessing brightness of conception), सर्वलोकप्रियः (sarvalokapriyah) is beloved of all people, बुद्धिमान् (buddhiman) great intellectual, नीतिमान् (neetiman) learned in ethical (statecraft) philosophy, वाग्मी (vagmi)proficient in speeches, सुविक्रमः (suvikrama) valiant, यशस्वी (yashasvi) renowned, ज्ञानसम्पन्नः (jnana sampanna) omniscient, समाधिमान्  (samadhiman) meditating on the means of protecting those who took refuge in him , सर्वगुणोपेत: (sarvagunopeyata) endowed with all virtues, गाम्भीर्ये (gambhirya) in depth of his thoughts, समुद्र: इव (samudarah iva)like a sea, धैर्येण (dhairyena) in fortitude, हिमवान् इव (himavat iva) like Himavat mountain, वीर्ये विष्णुना सदृश: (veerye vishnuna sadrisha)In prowess similar to vishnu, सोमवत् प्रियदर्शन: (somavat priyadarshanah)in appearance as is full Moon pleasing to the sight, क्रोधे कालाग्निसदृश: (krodhe kalagnisadrisha) in anger like destructive fire at the end of the world, क्षमया पृथिवीसम: (kshamye prithvi sama) in patience equal to earth, त्यागे धनदेन सम: (tyage dhanadena sama)in charity like Kubera, सत्ये अपर: धर्म: इव (satye apara dharma iva) in truth like another Yama.

Bright sun on a full moon night: - Curating the remaining qualities directly concerning with our study, we arrive at a small subset that is entirely human in dimension and applicable to every person. To understand the correct applications in our personal lives, one must get clarity of the allegorical insights embedded. Typically in picturing Narayana or Paramatma, the rishis have always employed metaphors. They refer to the two eyes of Bhagawan as Surya and Chandra. This is despite having the knowledge that all the stars are also suns.

            The Surya refers to the Atma. For now let us not complicate if Atma of Jiva is the same as Paramatma or not. The Chandra refers to the manas (mind). Let us picture ourselves as earth. The moon is seen in phases either completely as in Poornima or practically none as in Amavasya. The moon light is nothing but reflected sun light, though the qualities are very different. Unlike the bright sunlight which is also warm (or hot), the moon light is always pleasing and cool.

            Translating it to Ramayana, there are physical, role-based and divine qualities of Rama like the sun’s heat, cannot be imitated. Atma’s real and subtle qualities are not easily perceptible, let alone comprehending Paramatma. The mind if oriented correctly can reflect the sunlight onto the earth, just like the mind can tap the Atma’s jnana for practical application. Just like the moon can be in different phases or like in new moon, even when partially or completely unseen, the mind still taps the sunlight, though without its realization.

            There are numerous qualities hinted by Narada for Valmiki’s and our benefit. These qualities are definitely in the ambit of every human being’s reach. One must rise above the petty and limiting argument that these are Treta Yuga qualities and perhaps too hard for most humans to comprehend, let alone live by. Even if we cannot score a perfect one like Rama on these measures, we can definitely get started in this journey. This mental alignment allows us to have a Poornima every waking minute of our life. So let us dive into Rama’s exemplary qualities that inspire us to get initiated.  (To make it easier if similar or associated qualities are mentioned, let us group them for better assimilation)

नियतात्मा (niyatatma) – One who is self controlled. The very first trait of Rama gives us a peep into his character trait which we need to aspire for. Self controlled in our case will imply slightly different than Rama. To him, he abides in himself, but in our case, we need to take it away from the body, mind, intellect, objects of the world, anything that is influenced by maya and focus on the atma.

महावीर्य: (mahāvīryo) – Valorous. Highest bravery is a quality that emanates from being rooted in the Self. At lower levels it can come from possessing certain objects or skills or even ignorance. What is real valor? The zeal to live and abide by and protect dharma at all costs, even if one is aware of a losing position.

धृतिमान् (dhṛtimān) – Man of fortitude. This is a key quality for every sadaka and comes from being rooted in Satya and Dharma.

वशी (vaśī) – One has complete control of the senses; वश्यः (vashya) – self-controlled. As noted earlier this is another dimension of niyatatma.

धर्मज्ञ: (dharmajñaḥ) – One who is aware of one’s dharma. This is not mere understanding, but having a practical living experience of it. In other words, that dharma has taken refuge.

सत्यसन्ध: (satyasandha) – One who is firmly bound to Truth. (Read more in Speak Truth at all costs - Harischandra)

शुचिः (suchi) – Pure and devout. Read more in Kali yuga – Parikshit’s confrontation with Kali, we dealt the importance of Shaucha in depth.

धर्मस्य परिरक्षिता (dharmasya parirakshitah) – One who protects Dharma. This is applicable to everyone, as we all need to not only follow, but also protect dharma. The famous adage धर्मो रक्षति रक्षितः (Dharmo Rakshati Rakshitah) reminds us with a promise that one who protects dharma is in turn protected by the dharma he protects.

साधु: (sadhu) – Well disposed and courteous (even towards those who have done harm). This is possible only when we can tap our inner atma shakti and are connected to our real Self and realize that the Self of everyone is the same.

अदीनात्मा (adheenatma) – unperturbed mind (even in times of extreme grief) – We understood the overpowering nature of grief and how to overcome in Grief overpowers buddhi, remorse follows – Kausalya.

विचक्षणः (vichakshana) – has discrimination (is circumspect in doing right things in right time). This is a crucial quality for not only spiritual growth, but also succeeding in our day to day life.

समुद्रः सिन्धुभिः इव सद्भिः सर्वदा अभिगतः (samudrah sindhubhi iva sadbhi sarvada abhigata) Like sea is approachable the rivers, is approachable to good persons ever. Since the person displays no animosity to anyone or anything, everyone likes to approach and benefit from the calming superior nature.

सदैकप्रियदर्शनः (sadaika priyadarshana) always has delightful countenance – It is not a stoic cold treatment, but a warm, comforting and inviting, cheerful nature that radiates from the face and the body.

            A question worth pondering is what is the connection between these qualities in Rama and in us?  When we create new patterns in our mind with these divine qualities, they drill holes in the thick ignorance covering our Atma. The hidden light of antaratma begins to ooze out directly thus accelerating our spiritual journey. These qualities resonate and purify our mind. We notice this effect in all the citizens of Ayodhya. They raise their personal standards to mirror those of Rama’s thereby qualifying to go to Vaikunta along with him.

            In the Bhagavad Gita, Sri Krishna gives us the same clues by cataloging a big list of good qualities that makes a Bhakta dearer to HIM. We have addressed these character traits at length in a 3 part series – Whom does God Love – Part 1, Part 2 and Part 3. These daivi qualities align our mind and elevate them by increasing sattva guna in us, thereby helping us reflect the atman without any hindrance.

            As human beings, we have the ability to regulate our gunas. We currently seem to be drawn by our senses and vasanas thus resulting in a tamas dominated mind. This causes the continuous new moon in our life, where we lead a life devoid of even realizing that there is the bright jnana of the atmic sun shining. This is the reason behind all the conflicts we perceive inside our mind and in the external world. This can be easily overcome by constantly working on the qualities that Rama displays as a human, as an example for us to emulate. As we increase sattva in our mind, we bring about the evershining full moon bringing our atmasvarupa to illuminate our lives. Let us not look Rama as a mere avatara or Purushottama, but as an exemplary human being, whose qualities we all can and must strive for. This is the real essence and reason for Ramayana. May we strive our best to overcome our vasanas and tamas, elevate ourselves by deliberately cultivating the wondrous qualities of Rama, thereby qualifying for an eternal place at HIS lotus feet. Jai Shri Ram.

 

ॐ तत् सत

Only Krishna saves - Akshayapatra

             Krishna cared for Pandavas so much that it appears as if his entire avatara seems to be revolving around taking care of them. The first recorded event happens when he sends Akrura to Hastinapura on a fact finding mission, as soon as he dethrones Kamsa. (Read more in Practical Krishna – Caring for others). The very last message is to fetch Arjuna and share him a lesson that all the exalted glories we achieve is through his grace alone. Some rootless desert cults peddle an idea of saving based on a fantasized dogma. All a person with limited understanding of Karma has to ponder is how the mere sign up bonus can wipe out all the sins and the original sin was placed on the unborn humanity by the very short tempered ignorant entity they deem as God. Contrast this with the countless instances of recorded episodes where Krishna bends over backwards to save his bhaktas. We will study a series of such wonderful instances and dive deep to get a deeper practical understanding.

            Let us commence the series with Akshayapatra, the copper vessel given by Surya to the Pandavas. The story is detailed in different segments of Vana parva of the Mahabharata.

Storytime:

Obtaining the Akshayapatra: The Pandavas lost everything in a loaded dice game that ended in the abuse of Draupadi in the Raja saba, studded with stalwarts like Bhishma and Drona. Dhritarashtra merely witnessed it as a mute spectator. He tried to mend the fences by returning the Pandavas everything they had lost. But Duryodhana and his coterie had a firm backup plan to bring them back to the dice game. They made the Pandavas go to the forest for twelve years, followed by a year of remaining incognito. A break in the terms meant a repeat of the terms.

            Aggrieved by the scale of deception and the burning rage of abuses heaped, they proceeded towards the north gate. Many citizens rooted in dharma were deeply distressed by the actions of Duryodhana, who was the epitome of materialism. (Read more in Jaabali’s naastikavada and Rama’s response). They extolled the virtues of Satsangha during these distressed times and followed the Pandavas into the forests. Yudhishtra pleaded them that they must return to Hastinapura and try to revive Dharma and be a support to people like Bhishma and Vidura. With a heavy heart, the citizens returned. The Pandavas spent the night on the banks of Ganga. After a bath, all they had was Ganga water as food. They were followed by many Brahmanas who began their evening Veda gosha.

            The Pandavas keen to enter the forest did not want any more trouble for the Brahmanas. They pleaded them to return only to hear a more firm resolve. Yudhishtra highlighted that he was powerless, had lost everything and unable to even provide food. The Brahmanas asked Yudhishtra not to burden his mind about them, as they can sustain themselves even in the forest. Yudhishtra was used to feeding hundreds of thousands of such Brahmanas daily in Indraprastha. His inability demoralized his heavy mind. Seeing the utter dejection of Yudhishtra, a renowned Vedic Brahmana who was expert in Yoga and Sankhya, by the name Saunaka advised him at length.

            Saunaka explained how desire results in raaga and dvesha for objects, thereby fueling the unquenchable thirst (thrishna) for them as kama. This results in constant mental turbulence and the propensity to do papa. One who gives up thrishna stays contented. Since Yudhishtra was worried about lack of wealth, Saunaka reminded him that a wealthy man dreads the ruler (raja), water, fire, thief, relatives, people who seek his wealth and death. A wealth seeker never seeks the Moksha as his mind is bonded in the pursuit of more. He reminded Yudhishtra not to confuse his mind on the lack of wealth.

            Yudhishtra reminded Saunaka that his desire to have Artha was firmly grounded in his need to abide in Dharma. He wanted to not give up his grihastashrama responsibilities, though he was confined to the forest. As a grihasta he was duty bound to provide hospitality to the people around, especially the Brahmanas and Sannyasis. Eating without sharing is a huge papa. Saunaka understanding his crisis gave more pearls of wisdom. He thundered that one must perform Karma but not hanker after the fruits. He advised the path of renunciation.

            A calm Yudhishtra fell at the feet of his purohita, Dhaumya, for helping him out of this predicament. After meditating, Dhaumya shared the secret of all food and energy on earth is Surya. Having learnt the ashtakshara mantra from Dhaumya, Yudhishtra went into Surya upanasana. He invoked the Brahman in the form of Surya, standing neck deep in water. (Worship of Surya as the primary deity, sauram, was more prevalent in the past). Surya was overjoyed with the devotion and appeared in person. He gave a copper vessel, akshayapatra, which will yield food for twelve years. It will provide the four types of food – lehyam, soshyam, bakshyam and peyam. The last food for the day will be decided by Draupadi (as she was the hostess who eats last after serving everyone). Surya blessed that Yudhishtra will regain his Kingdom at the commencement of the fourteenth year from that day.  Overjoyed, he came back on land, fell at Dhaumya’s feet and embraced his brothers. Draupadi was delighted to provide food to all the Brahmanas, Pandavas and finally after she ate, the ever overflowing food ceased for the day.

Duryodhana’s boon: The Akshayapatra had solved the food crisis permanently. The Pandavas were living happily surrounded by Rishis and Brahmanas. Many years passed. Seeing the opposite outcome, Duryodhana was raging in jealousy and riling in misery. His counsel – Dushshasana, Karna and Sakuni were constantly coming up with potential ideas to harm the Pandavas. We see a modern class of Karna lovers, who never have gotten to read Mahabharata, yet know it all. This class will find many such incidents hard to digest.

            Once Durvasa Maharishi, renowned for his temper and his interest to test others, visited Hastinapura with ten thousand of his disciples (Read more in Mudgala – the man who rejected svarga).  Duryodhana afraid of his tendency to curse offered him excellent hospitality. He devoted his entire time to personally address his needs. Durvasa tested him by asking for food and came back many hours later declaring he lost his appetite. He would randomly ask for food when it was least expected. The fear of curse had tamed Duryodhana’s emotions temporarily. Seeing no visible trace of frustration, Durvasa declared that he is pleased to give Duryodhana any boon that does not violate Dharma.

            Having rehearsed for this situation ahead with his counsel, he sought a simple boon. Duryodhana wanted Durvasa to pay a visit to Yudhishtra in the forest with his disciples. He pleaded that the visit must happen when Draupadi was done using the Akshayapatra for the day. Durvasa gladly agreed as it appealed to his mind that was constantly testing others. Duryodhana and his evil counsel was now certain that Durvasa‘s visit will doom the Pandavas. They were happy of this assured outcome. One can recall that Duryodhana was already licking his wounds from his defeat at the hands of Gandharva Chitrasena and his subsequent release by Bhimarjuna. He was also burning in jealousy at the growing power of Arjuna, who had mastered Pasupatastra. So he thought this plan will certainly doom the Pandavas.

Durvasa’s visit: To fulfill his words, Durvasa descended upon the Pandavas with his ten thousand disciples, when Draupadi was done using the Akshayapatra for the day, like a missile locked firm on its target. Yudhishtra welcomed him with great hospitality. Durvasa agreed to accept his food after having a bath. Having informed, the rishis headed out to the nearby river.

            Draupadi was caught in such a deep predicament, launched into an anxious prayer, seeking Krishna to come to her rescue immediately. It was impossible to procure food for ten thousand people in such a short time. She recalled how Krishna alone came to her aid when Dushasana violated all lines of honor. Krishna who was lying down with Rukmini at his feet, rose suddenly from Dwaraka to appear in front of her. Even as Draupadi tried to explain her dilemma, Krishna asked her to feed him immediately, as he was extremely hungry. Draupadi felt ashamed while expressing her inability to feed him, as she had washed the Akshayapatra after her meal. Krishna refused to accept her words, asked her to bring the vessel immediately, so he can confirm. When Draupadi brought it, he found one grain of rice and a small green leaf stuck to the Akshayapatra. He offered the grain and leaf to Hari, who adorns this universe as his body and sought his heart be pleased with the offering and consumed it.

            Krishna then asked Bhima to go and fetch the Rishis for their food. Meanwhile the Rishis who were chanting Vedas in water, found their bellies full, as it they were stuffed. They also were busy burping as if they just had completed a heavy meal. They addressed Durvasa on the impossibility to eat and the fact they had caused the Pandavas so much pain. Durvasa realized that the Pandavas who are Dharmatmas, support Vedas had completely surrendered and were under the protection of Krishna. Having made the Pandavas cook so much food only to waste will cause their outrage which is enough to burn the rishis. With no option but to run away, they scattered in all directions.

            Bhima unable to find them informed Yudhishtra. They patiently waited as Durvasa could come back to test any time, afraid that there was no solution. Krishna informed that having sought by Draupadi’s prayers, he came to the rescue. Durvasa will never come back as he was now afraid of the Tejas of the Pandavas. The Pandavas felt relieved being under the protection of Sri Krishna.  The Akshayapatra continued to serve the Pandavas during the remainder of vanavasa.

What has Akshayapatra got to do with me?

Saunaka’s advice: Some of the nuggets from Saunaka are timeless and priceless -

• Everyday a thousand reasons to grieve and a hundred reasons to be happy approach and overwhelm the fool, but not the wise (pandita).

• Eight attributes of buddhi - Keenness to listen, active listening, grasping the content, to remain steady on an idea, guessing, removing the doshas, understanding completely and finding truth.

• Disease, contact with painful objects, toil and want of desired objects cause bodily suffering. Medicine can alleviate disease, but calming the mind though yoga/dhyana will aid the mental afflictions. Just as a hot iron rod continues to heat the water in which it is placed, the mental agony continues to affect the body as well. Only jnana can quench this mental misery.

• The root of mental agony is desire and the attachment to the desire. This desire attachment leads the Jiva to Karma and eventually misery. This fondness results in fear, joy, grief and pain. (Read more in Desire – a genealogical approach)

• Youth, form, means of livelihood, pile of gems, wealth and contact with desired objects are all ephemeral, hence the pandita is alert not to get attached to them.

• To rise above Abhimana the Vedas prescribe the following eight methods - Yaga, (veda)adhyayana, dana, tapas, sathya (in thought, words and actions), forbearance, subduing the senses and renunciation of desires. The first four lead to pitruloka and the latter four to devaloka.  

Nature of Tamas:  Duryodhana and his evil counsel, which definitely included Karna, were burning in jealousy that the Pandavas were living like royalty in all their glory despite living in the forest. When Durvasa gave a boon, instead of using it to benefit it himself, all he could think was cause harm to others. Tamas is a very odd guna. Tamas makes one drink poison, convincing that others will be impacted. Duryodhana could have easily asked that Pandavas should be detectable during Ajnathavasa. But all he wanted was their complete destruction.

Satsangha: Yudhishtra surrounded himself with Rishis and Brahmanas even in the forest. His heart was set firmly on Dharma. Saunaka’s words consoled him, yet he sought refuge with his Rajapurohita Dhaumya for finding a solution to feed the Brahmanas. This relationship of surrounding with elevated mahatmas led them to meet many great rishis like Markandeya, Vyasa. Being rooted in Dharma attracted Sri Krishna to be literally their guard protecting their welfare and mental peace.

Food: A lot of practical tips have been already extracted from these incidents into the Indian culture for millennia. Since Athithi like Durvasa could pop at any minute, there was a long standing tradition to never go foodless. The host is always prepared to handle the unexpected athithi. Today we have unfortunately readapted this by creating leftovers in refrigerator. Yudhishtra went at great lengths to obtain Akshayapatra. Feeding others, especially the ones engaged in the study of Vedas or Brahmavichara is the highest duty for every grihasta. Lastly, Krishna demonstrates the wonderful message of performing Brahmarpana before every meal. He repeatedly highlights this from every angle in the Bhagavad Gita. The Chaandogya Upanishad reminds us that every meal we have is a golden opportunity to do it in the Yagna spirit

 Why only Draupadi, why not us: Krishna was not fonder of the Pandavas than Duryodhana. But the converse was truer. The Pandavas were committed to Dharma under all circumstances and looked up to Krishna to help them be rooted in Dharma. (Read more in Choose Krishna, even if for wrong reasons). While the Pandavas did every action within their might, they realized when their 110% doesn’t get the job done; they must invoke the special blessing of Bhagawan. They were completely in Saranagati. It was not a relationship whenever they were in despair, they sought special help. A thankful mind understands that despite all our Karma, Karmaphala is only from HIS grace. The question is do we seek Bhagawan only as a problem solver or do we realize that everything is his grace. Bhagawan’s equation towards us doesn’t change. The only variable is us.

Why did they get Akshayapatra: Yudhistra was deeply troubled at the fact he could not feed the Brahmanas who were adamant to live around him. The purpose of Artha is to support Dharma. Dharmatmas think about dharma, the average person thinks only about Artha or Kama, thus stuck in selfish mire. If one can elevate their mind to do actions for the benefit of others, in an altruistic way, performing duties without seeking compensation, the resources begin to trickle in proportion to the Purushartha done.

            The Pandavas typically represent the average human being. On Day two of their Vanavasa after obtaining Akshayapatra along with the word from Surya that they will obtain their Kingdom after the stipulated time. Yet these truthful words were completely forgotten by Pandvas. They continued to be burnt by their past, though the rishis provided them comfort and direction. They collect the blessings and words of assurance from many Devas be it Yama or Indra and wonderful Divyastras. Yet their mind is oppressed by the humiliation and abuse of the past. The message for each one of us is if we let the past dictate, especially the burden, it grows heavier with the passing day. Despite the blessings, the mind gets roiled in misery as the drag effect is bigger than all the blessings.

            One might wonder that Pandavas got so many blessings; I have none, so it is not fair comparison. The first point to remind is can we increase our Dharma commitment to the level of the Pandavas? Can we constantly remind ourselves of our real nature? (Read more in Our real nature – Ribhu Nidhaga and Practical Krishna – our stolen identity). Remember our real nature is Atmaswaroopa. We keep confusing ourselves as Body, mind or intellect or the trappings of this loka. This constant reminder will keep us always on the path of Dharma, which will attract us to Satsangha which will remind us again on our real nature. This ecosystem and positive feedback loop is a factor of our efforts. May we constantly strive to remind ourselves of our real nature – Sat Chit Ananda. May our life be a reminder of HIS glories! May we seek complete refuge in Krishna’s lotus feet.

 

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