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

Mahabharata war - an echo of the Sabha Parva

     Karma theory is a fundamental concept in Sanatana Dharma that is borne out of lots of common sense logic and subtle observations. Today as most Hindus exist as namesake, a basic understanding of the fundamentals eludes us, thus keeping us away from applying these basics for our betterment in our lives. Karma exists in thought, word and action; yet, not all of them constitute as Karma that will impact our spiritual trajectory and next lives. Itching a scratch or having a cup of coffee may not have the same impact as Kama, Krodha and Lobha. But constantly pining for them, even subconsciously, will yield some fruits or Karmaphala. Sounds like an apparent conundrum. An understanding of what is Karma is so subtle that even Yajnavalkya refused a public discussion with Arthabhaga in the Brihadaranyaka Upanishad. So our study will remain scratching the surface.

    Krishna asserts in Bhagavad Gita 3-5 that no one can remain without doing some Karma, not even for a moment (न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt). By this axiom, all human beings are doing some Karma, either due to the force of their sensory/mental vasanas or due to the pressure exerted by the objects on the mind. Some of the results are immediate, whilst others take time. In due course, the results of Karma is borne as a fruit, Karmaphala. It is possible that many such actions may not yield fruits in this life time. They accumulate like credit against our subtle body, sukshma sarira, as Sanchita Karma. As all physical manifestation in a body come with limitations, only a fraction of this accumulation is set to fructify in this body. This kind of Karmaphala is Prarabdha. Once in a janma, we continue to make newer Karma instead of merely exhausting the past prarabdha load. This new Karma is referred as Agami or Kriyamana Karma. The results may either add to Prarabdha or Sanchita.

    But we still have doubts, why, how, when and where the Karmaphala will come, so we can profit from it. We also carry this false notion that we can do enough good Karma to cancel our past bad ones. Added to the confusion of false marketing of Christianity lies that repentance will absolve one from Karmas. Even greater is the lie that someone else will carry the burden of your Karmas. We also get puzzled that good people seem to suffer endlessly while patently bad people seem to be thriving.

    While all these valid questions have been answered in other blogs, we will attempt to focus on a single question of the time when Karma fructifies. To do this we need to review the incidents of Draupadi’s Vastraharana episode and the Mahabharata war.

Storytime:

Sabha Parva: Through deception, Duryodhana tricks Yudhishtra to play dice and swaps himself with Shakuni. After inducing Yudhishtra to wager everything he had and lose, Shakuni enticed him to wager his brothers and eventually Draupadi and lose. Vidura was the lone voice of sanity pleading Duryodhana not to head on the path of self destruction, while Bhishma, Drona, Kripa and others like Bhurisravas hung their head in shame. Duryodhana asked Vidura(aka Kshatta) to fetch Draupadi. Since he got an earful of advice, he turned to Pratikamin to do his bidding, who only returned back with Draupadi’s logical questions. Feeling defeated, he asked his brother, Dushasana to fetch her, who abused her thoroughly while pulling her hair. One must remember Draupadi was isolated in a single cloth, following the traditions of the day due to her menstruation, though it fell in the deaf ears of the evil. Karna set the ball in motion by smilingly approving Draupadi addressed as as Dasi by Dushasana. Her loud appeals and logical questions to the elders in the Sabha were met with a deafening silence. This only emboldened the heartless Duryodhana who wanted to pounce on his prey. Only Vikarna repeatedly appealed Dharma and none of the elders were even moved to act. Despite Draupadi’s personal pleas to all the personages, they merely expressed their frustration for Duryodhana in mere silence. No one came to the defense of DHARMA though the worst of ADHARMA was unrolling right in front of them. It was a collective failure of the Kshatriya community, whose sworn duty is to uphold Dharma.

    Dushasana on being goaded to remove the clothes of Draupadi proceeded with the most disgusting and reprehensible act in all of the Itihaspuranas. Draupadi invoked Krishna’s grace and was protected when abandoned by all possible options of refuge. Interestingly Bhagawan manifested as mere DHARMA protecting Draupadi.

Mahabharata, the Karmaphala

    Most critics beginning from Duryodhana in deathbed hold Krishna fouling up the war. Victory would have never happened to the Pandavas against the 11 akshauhini sena of the Kauravas, without the bending of norms against Bhishma, Drona, Karna and even Duryodhana. Hindus in Name only (HINOs) who never study any shastras not only buy it but become vehement vehicles to attack Sanatana Dharma.

    This blog aims to correct this understanding flaw. At the surface it appears that all the criticisms are factual. But upon looking through the prism of Dharma, an entirely different picture emerges.

Bhishma – A warrior par excellence, who defeated his own Guru, Parasurama, had Ichchamrtyu kavacha, die only on his will. Let us remember that Arjuna though he had the invincible Pasupathastra, he didn’t have the mental courage or necessity to use it. Bhishma too gave word to Duryodhana that he will never kill the Pandavas. Bhishma was in a quandary with no one to advice like Krishna. So when approached by the Pandavas with Krishna at their vanguard, he reminded that he will not fight a woman. So the Pandavas used Shikandi, a woman at birth who had a gender change, as a shield.

 

    Bhishma was silent in Sabha Parva merely watching the abuses to Draupadi. Instead of taking arms to defend Stri Dharma he hid behind a false interpretation of a promise given to his father Shantanu. He thought he will see his father in every King that rules Hastinapura. What he failed to see was if they were of the same caliber as his father. This subtle misinterpretation of Dharma bound his hands during Sabha Parva but its Karmaphala came through Shikandi keeping his hands tied while Arjuna took him down.

Drona: Drona hid behind a lie of loyalty to the king. He forgot to come to the aid of Draupadi. He failed in his role as a Guru to stop his bad disciples hiding behind loyalty to Dhritarashtra. On one side Draupadi being his friend’s daughter is like his own. On another side being his prime disciple’s wife is his own daughter in law. Yet he didn’t act to uphold Dharma.

    During the war, Bhima killed Aswattama, a war elephant, and declared it as killing  Drona’s son. Though Krishna had prepped Yudhishtra that it was the only way to stop the carnage of Drona using Divyastras unnecessarily. Yudhishtra’s open ended statement hinting as a lie was "Aswathama Hatha Kunjaraha" (अश्वत्थामा हत कुञ्जर:) translates to "Ashwatthama is dead, the elephant,"  to the question if it was man or elephant by Drona. Krishna knowing the nature of Yudhishtra, sounded the Panchajanya along with the others to drown the message. A dejected Drona sank on to the chariot in meditation only to find his head cut off by Dhrishtadyumna. His Karmaphala came as a lie to match his own.

Karna: He was the instigator in chief. A defeated Karna banded with six charioteers to attack a sixteen year old Abhimanyu. During the war, due to a variety of reasons, Karna’s chariot wheel sunk. He was busy trying to fix it while displaying sheer nonsense. His common sense was robbed by all the ADHARMA he had committed in his life. He pleaded Dharma to Arjuna, not to hit a warrior on foot.

 

    Krishna narrated all the ADHARMA Karna was part of since the Pandava childhood. He had a strong role in every evil plot of Duryodhana. In most cases, where Duryodhana had to keep quiet, Karna would abuse the elders and keep the ADHARMIC actions going. For Arjuna, Krishna saved his head from Nagastra just to remind DHARMA protects the head. For Karna, ADHARMA came with a price to cut its head through Anjalika, as his own Karmaphala.

Duryodhana: For all his bad Karmas he could have gone out in different ways. But to go out in disgrace by being hit on his thighs was ironic. Krishna reminded the tiring Bhima who was fighting a trained Duryodhana about his promise to break his thighs in the Kuru Sabha. One was to act like a reminder, two was to give a solution to Bhima who was overwhelmed. Krishna did the same messaging during Jarasandha vadha. It was also a reminder of Maitreya Maharishi’s similar curse. Krishna is playing the role of a DHARMA reminder, but it also was the exit crafted by Duryodhana’s actions of decades.

    Dushasana being the right hand man for all Duryodhana’s adharma got his retribution as Bhima fulfilling his terrible promise. We see a similar echo Bhurisravas death, where Krishna asked Arjuna to intervene from a certain death for Satyaki but kept quiet on Satyaki’s revenge attack. Vikarna too falls owing to his inability to muster courage to translate his conviction of DHARMA into actions by actually upholding it, unlike Yuyutsu, who switched sides for the sake of DHARMA.

    Aswattama had a long rope being Guru’s son. His Kriyamana Karma during the war was tolerated. But after the war ended, he killed all the remaining in the Pandava camp including Upapandavas, Shikandi and Dhrishtadyumna. Further unable to retain his rage, he directed the Brahmastra at the unborn child of Uttara, Parikshit. Unlike other Karmas, this fetched an immediate curse from both Krishna and Vyasa.

    Dhritarashtra chose to enjoy his son’s show of strength in silence. He displayed fake magnanimity fearing Draupadi’s pativrata. This is evident in his secret hope that his sons will snatch victory, somehow. The very first sloka of the Bhagavad Gita is suffice to prove that. Gandhari instead of being the vision to her blind husband, chose the blindfolded path. So her voice of Dharma had weakened despite her intellect deeply rooted in sadhana. For a lady who could curse Krishna, she seems very ineffective against the stubbornness of her stupid son and greedy husband. The blind couple had to endure not only the Karmaphala of seeing all their children die of their own evil Karma, but also listen to Bhima’s taunts for fifteen years as Dhritarashtra enjoyed being the titular head of the family.

Krishna’s role: During the Sabha parva having realized that there is no support for this Jivatman in the world filled with a million relations, but for Parmatman, Draupadi does an unconditional surrender to Bhagawan Krishna. We may have to deep dive into this Saranagati later. But what was the aspect of Bhagawan Draupadi’s appeal reached first? DHARMA (धर्मात्मानं तथा कृष्णं शाश्वतं प्रभुमीश्वरम् Dharmātmānaṁ tathā Kṛṣṇaṁ śāśvataṁ prabhumīśvaram – Krishna the very essence of Dharma, the eternal ruler and Supreme controller) – This is Bhagawan in gross form and law, imminent and evident all around. DHARMA appeared as endless clothes to protect Draupadi from evil Dushasana.

    Krishna decides to enter the Mahabharata war the same way he was during Sabha Parva. But owing to his extreme love for Pandavas and due to the high stakes against adharma, he decides to stay in the battlefield, but as a charioteer who won’t pick any weapons. Arjuna chose between a weaponless charioteer or a large akshauhini army for all twisted reasons. Yet Krishna remains the guide as Bhagavad Gita and the numerous instances as a voice of DHARMA, reason and strategy. His timely interventions in the deaths of Bhishma, Drona, Bhurisravas, Karna, Duryodhana and in the immediate counterattack of Aswattama but not Kripa and Kritavarma are ample evidence it was merely fructified Karmaphala. Bhagawan is the PHALADAATA and his timing is impeccable.

    Then one wonders why didn’t Rukman or Balarama play a role. Rukman with his bloated ego cannot operate in the vicinity of Dharma (Krishna) and hence he ejected himself out of the war. Balarama, with his well established fondness for Duryodhana, found himself in an extreme predicament. When Bhagawan operates as DHARMA explicitly, even other aspects of BHAGAWAN are forced to comply. Balarama is unable to openly side Duryodhana as Krishna was on the side of the Pandavas. Krishna’s physical presence in the war is a deterrent for the extreme egotistical and for the Dharmic minded to go off track.

Practical applications:

• Ahamkara driven actions yield vasanas that perpetually drive Karma- Karmaphala equation. In the case of Pandavas who surrendered to Krishna, vasanas are not spawn. Karmaphala is guided as Krishna’s blessings. Vanavasa turned out to be a long continuous sadhana for the Pandavas who were ready to swallow all their ego, abuse and expectations for the sake of peace, unlike Duryodhana who was drunk with greed and hate. Karmaphala in his case expresses as punishment, as his Ahamkara molds his actions and the receipt of its fruits.

   

• Krishna, Krishna everywhere - Krishna is the canvas on which both our lives and the Mahabharata are painted. He is not as visible like he was to the Pandavas as our DHARMA quotient is extremely low. As one scales up with DHARMA, his imminent presence is felt in every single action.

   

Also as Dharma protected Draupadi visibly through a miracle, his physical presence was literally the face of Dharma. Dhritarashtra and his desires were the dark energy behind Duryodhana. Papa keeps egging a person to go deeper into papa without becoming visible. But Dharma, being subtle, is usually expressed in the form of some teaching like Guru or Bhagawan HIMSELF in that role. Krishna not only gives the Bhagavad Gita, but extremely valuable actionable dharmic guidance at every step of the war and beyond. Dharma guidance is subtle, but upfront, unlike adharma which puppets us through the backdoor of our vasanas. Dharma offers better choices, even if unpalatable, will give us long term good. Adharma pulls the strings of our desires and its modifications to push us towards something appealing but most certainly not good in the long term.

 

• Strong visual reminder for proper focus - Draupadi kept her hair untied for 13 years, as a visible reminder for the Pandavas to take action vs Dushasana. To keep a focus on a futuristic action, the intensity of emotion has to be preserved as it is the energy of the emotion that translates to action, when supported by adequate injection of intelligence. One may need strong reminder and motivation to stay true north in Dharma. If Draupadi reminded that visual reminder for herself and the society, so do we.

   

• Karma understanding through Mahabharata – From the birth Duryodhana was filled with evil Vasanas, as was Karna filled with anger and desire to fight Arjuna. We also see the Pandavas gravitate to Dharma. Our actions constantly expand or contract our choices. Dharmic actions open the door of choices, whilst adharmic ones narrow them. The actions of Sabha parva only strengthened the evil vasanas of the Duryodhana quartet, thus reducing the reformation choices. The burden of Prarabhda was so heavy that Duryodhana and Karna refused to accept any other option, as did Dhritarashtra. The Agamya Karma of butchering Abhimanyu led to graver consequences like Jayadhrata vada, but the worst were the unjustifiable actions of Aswattama's dark carnage. These were completely unjustified and preventable. Our vasanas reduce the choices we have to go vs the prarabhda, thus pushing our lifestyle to a predestination trajectory guided by our own past. Adharma limits these options while Dharma keeps opening subtle doors. Even Gandhari's curse took decades as it kept strengthening the dark vasanas of the Yadavas, Andhakas n Vrishnis. Gandhari’s curse makes Samba, Krishna’s son, to earn the wrath of Durvasa’s curse of self destruction, through his arrogant behavior.

Karma creates vasanas, which strengthen the possibility to repeat the same, even if the Karma didn’t bear the desired fruits. Interestingly we do Karma through our thoughts and words, besides actual actions. This feedback loop that keeps us immersed in this eternal cycle is called the Samsara. Karma also colors our Gunas, thus even impacting the way we can perceive these experiences. Going against the grain, may need Sadhana, Svadhyaya, Guru/Bhagawan’s grace or our past good Prarabhda to the rescue. As we create new Karmic patterns, we develop newer vasanas that will continue to wrestle with the old. In time the stronger one leads. A study of the Bhagavad Gita can give valuable insights to this regard.

Agamya/kriyamana karma is one link of a huge chain of Samsara. Aswattama is a great example of how one would have controlled but succumbed to his evil vasanas. Since most of our actions are kama centered emotion driven, we keep this engine of Agamya Karma going on forever based on our vasanas, even though it may provide us the same opportunity to do 180 to charter new path, at every single step.

 

• The good can’t overwrite their bad actions: The Pandavas paid the price of their participation in the Sabha parva through the 12+1 years in the forest. But in Vana Parva their life was involved with a lot of introspection, meditation, preparation and association with the sages. This stripped their bad Karma through Satsangha, though Yudhishtra carried the burden of the war for life. Owing to the dharmic sensitivities he had, despite Bhishma's extensive insights as lessons, he never recovered from the impact of the war. Our actions don’t cancel out. But dominance of one variety can dwarf the effects of the other. For instance, Karna did lots of Guru sewa and practice to earn even the Brahmastra, but his lies and bad actions pulled him to the ground.

   

• Role of divinity: Bhagawan gives chances to change our Prarabhda through purushartha. Both Duryodhana and Karna refused to change. Arjuna does through sadhana to gain divyastras to prepare. Krishna refuses to reveal the outcomes of the war, despite giving the Gita. One has to work their way through the ever unfolding uncertainties and constant purushartha to figure out the future events of our life. One cannot escape like the intention of Arjuna of BG, chapter 1. Contrary to our understanding, Bhagawan helps even the evil people. Even their actions fructify in time. Krishna gave an akshauhini sena to the Kaurava side though Arjuna pulled Krishna to his side through Dharma. Tamas keeps one rooted only in the limited self, which is why Rukman could not even participate in a Dharma Yuddha. Sattva of the Pandavas kept perceiving the grace of Krishna and wanted to include HIM in everything.

   

• Karamaphala and time: The Sabha parva events took 13 years to fructify. Gandhari’s curse took 36 years before it materialized. Bhagawan decides as the Phaladaata the when, where and how. The framework is laid through an intricate pattern of our Karma. Our task is to be grounded in Dharma and continuously do Karma. If we can free ourselves from the desire behind the Karmaphala to do only Dharma centric Karma, dedicate the Karmaphala back to Bhagawan, our Karmas can even liberate us. This is the secret of Karma Yoga. In this practice, we realize that there are no actions that are centered and done by the limited Jiva, but every action is a Universal one, thus every Karmaphala is the echo of this Universal Consciousness.

    Karmaphala comes with a limited shelf life before the fruits of the Karma are visible. The Karma already is being carried as the Vasanas, influencing the individual. While the timing of the Karmaphala or its quantitative nature cannot be ascertained with certainty, what can be guaranteed is that one day, the accrued Karmaphala will come to pass. With this assurance, let us align our Karma with DHARMA, not be hankering for Karmaphala by offering the fruits back to Bhagawan.

ॐ तत् सत