The distressed person seeks a quick, favorable solution from anywhere. When the problem seems to be superhuman in nature, with no surmountable solution logically thinkable, there are very few choices left. The one who has shraddha or bhakti looks to Bhagawan/ Paramatma, while the others succumb to its pressure or try their best facing the odds. Sometimes the prayers gets a response, whilst many times all we may end up is with a stronger mind to face the inevitable. Yet there are times, when the impossible happens, with our logical minds not grasping how. The dharmic minds instead focus on WHY, so we can draw lessons from it for our lives. A similar incident happened at the end of the Mahabharata war when Sri Krishna restored the life of Parikshit and the Pandava lineage. Earlier we studied how Krishna went at great lengths protecting Pandavas from inimical forces in the war and also from other consequences. Read more in so many saves in a day and Pandava Bandho.
Storytime:
Though Mahabharata is centered around the Kuru vamsa, one has to wonder if the entire involvement of Krishna was centered around only protecting and rescuing the Pandavas. The Pandavas could barely thank Krishna for saving them from the wrath of Dhritarashtra and the curse of Gandhari, before they got the news of the complete destruction of all the sleeping survivors at the dastardly hands of Aswattama. Yudhishtra was completely crestfallen, a burden too much for his conscience and dharmic nature to handle. Nakula had gone to Upaplavya and returned back with Draupadi. She was inconsolable and Bhimasena stepped forward to console her. Yudhishtra looking from a practical lens of what has happened cannot be undone only irked her. She being born from Agni, now turned her tears into outrage. Her grief burned her so much that she wanted revenge in the form of Aswattma’s death. She declared that till such news is given she will sit in Praya (Prayopavesa) – fast unto death.
Yudhistra mustered all his strength as he tried to resolve this new problem. He posed a question that killing Guru’s son would amount to Guruhatya. He tried to reason out that her sons and brothers were brave warriors who met a kshatriya’s death. Draupadi said she will settle for the mani (jewel) that adorned Aswattama’s head, which obviously meant defeating him in battle or even killing him. With no strong support from Yudhishtra, she turned to Bhima who always had a very special soft corner for her. He was the first to stand up to her in all the past bad experiences. As she recounted Bhima’s valor and his commitment to defend her against all odds, Bhima got stirred. He asked Nakula to be his charioteer as he took his weapon decked chariot in search of Aswattama.
Saving Bhima in danger from Tamasic Aswattama: Yudhishtra was still under the spell of the great tragedy. Draupadi’s emotions only weighed him down. Krishna approached Yudhishtra to remind the greatest danger of Bhima walking straight into Aswattama’s Brahmashiras astra. Unable to digest that Arjuna had earned the same astra due to his superlative qualities, Aswattama badgered his father, Drona. Though of the firm opinion of the darkness in his mind, Drona relented by giving him the ability to launch it and ordered him never to use it, unless his life was endangered. Knowing his heart, he refused to teach him the methods to withdraw, which will give him complete mastery.
Aswattama’s heart never rested in Dharma and hence was restless, thus driving him to grief due to unwanted ambitions. Shortly after acquiring the weapon, he visited Dwaraka and found Krishna in solitude, on a beach. Boasting on the rare powerful weapon in his hand, he pleaded to exchange it for Krishna’s Chakrayudha. Krishna informed that all the beings put together from Devas, Manavas to Asuras will not even measure even a hundredth of his energy. But to satisfy his curiosity, he placed all his weapons from the famous Saranga bow, Kaumodaki gada, Sudharshana Charkra and more. He gave the open offer to take any weapon Aswattama could handle.
Excited at the opportunity, Aswattama tried his best to lift, only to fail and be grief stricken. Krishna wondered that Arjuna despite his great credentials from having even Pasupatastra to being his best friend, never even had a thought to possess it. Nor did Balarama or even his own sons like Pradyumna never dreamt of seeking the weapon. Krishna was curious to know of his plans, if he got hold of such a weapon. Aswattama then revealed his dark side that he wanted to attack Krishna as soon as he got the weapon. After not fulfilling his dark desire, he left Dwaraka in a solemn mood, after he obtained some fine horses, lots of wealth and gems from Krishna. Bhima ought to be protected from such an evil minded Tamasic person. (In Gita Insights- the doomed, we learnt how asuric mindset is always opposed to Dharma and Bhagawan)
Countering Aswattama: Krishna brought his famous celestial chariot drawn by four divine horses – Shaibya, Sugriva, Manipushpa and Balahaka. Charioteered by Daruka with the awe inspiring Garudadwaja, loaded with wonderful weapons, Krishna ascended it, making his intent to protect Bhima very clear. Arjuna and Yudhishtra too ascended the same car. Together they went after Bhima who was having a head start and ferocious speed.
Bhima found Aswattama hiding amongst the Rishis at Vyasa’s ashram. Though Krishna’s chariot was tantalizingly close, it was in no position to overtake or overpower Bhima, who was charging with a clear intent. Aswattama saw that the Pandavas led by Krishna’s presence as a mortal threat. Saddened by his prospects (perhaps the backlash of the guilt of killing the sleeping warriors or not) he launched the BrahmaSiras astra to eliminate all the Pandavas (or their progeny). The fiery, terrible weapon of doomsday proportions started approaching the Pandavas menacingly.
Krishna Krishna everytime to the rescue: Krishna immediately recognized the weapon and instructed Arjuna to launch the same BrahmaSiras astra from his arsenal. This was the only way to protect all his brothers and urged him not to tarry. Arjuna alighted from the chariot, wielded his bow. He worshiped his Guru, Devas and requested the astra to protect and be beneficial to his brothers. The ferocious astra rose to counter Aswattama’s. Narada and Vyasa saw the impending armageddon and wishing to protect the denizens of the world. Narada and Vyasa pleaded that both the astras be recalled, even as they stood in front of the weapons that were about to clash and unleash the fury, with their taposhakti.
Heeding to the Maharishis, realizing the consequences, Arjuna immediately recalled without a second thought. But he pleaded the Rishis that he launched the counter only to neutralize the threat. He was able to revoke such a powerful weapon on account of his Brahmacharya and his dedication to Guru, an act impossible for even Devendra. Aswattama justified that he launched it only due to the fear of his life and the threat from the Pandavas. Repeated assurances and powerful words from Vyasa made Aswattama relent. He declared his defeat and offered his crown jewel as a mark of his surrender, which was more special than all the jewels acquired by the Pandavas and Kauravas. This jewel will ward of thirst, hunger and diseases, fear from Devas, asuras, nagas, rakshasas and robbers. Yet while he was cutting this deal, he redirected the weapon against the womb of all Pandava women, especially Uttara, the only pregnant lady, who was carrying the scion of the Abhimanyu/Pandavas.
Krishna said that his words and weapon will be effective on the yet to be conceived wombs. He declared that despite all Aswattama’s efforts, the unborn child of Uttara will be born, extending the illustrious lineage of the Pandavas and be famous as a Rajarishi. Aswattama retorted that Krishna was one-sided in favor of the Pandavas. Mocking Krishna and filled with spite, he redirected the entire energy of the astra towards Uttara’s womb as Aswattama wanted to prove Krishna wrong. Krishna vowed that he will protect the dead child and revive it, despite the evil actions of Aswattama.
Parikshit – an expression of Krishna’s limitless compassion: Krishna declared that the unborn child may feel the effects of the weapon, but will be revived and will grow up to a wonderful, exemplary King, called Parikshit. Krishna cursed that Aswattama will pay for this dastardly act of attacking an unborn child with a long overextended age of three thousand years. Unable to even have basic pleasures of food and shelter, overburdened by his guilt, Aswattama will have to live in a pus ridden, disease bag of a body, unseen by humans in tough jungles. Mocking the evil Aswattama that he will witness Kripa, his companion in the horrific night attack, will go on to educate Parikshit, who will the world for sixty glorious years. Krishna declared the child will be protected by the Tejas and power of his Satyam and Brahmacharya. Vyasa declared that all what Krishna has declared as a blessing to Parikshit and as a curse to Aswattama will come to pass.
Saving Draupadi: After getting the crown jewel from Aswattama, who was overwhelmed by the remorse of his horrible acts and the curses of Krishna and Vyasa, the Pandavas rushed back to Draupadi who was intent on giving her life through Prayopavesa. Bhima and the other Pandavas plead her to give up her intent by accepting the jewel. She wanted the jewel to adorn Yudhishtra.
The tormented Yudhishtra could not resolve how the so powerful remaining army and the leaders could be so easily slaughtered with futile resistance. Krishna informed the secret of Shiva’s blessing. Aswattama unable to achieve his evil scheme, surrendered to Mahadeva, who found the time of these warriors is coming to an end. So he entered Aswattama to perform this terrible act and as such Aswattama was not capable to perform this deed without his blessing.
Bhagavatam’s account: There is a subtle variation in Srimad Bhagavatam. The vanquished Aswattama is being brought to Draupadi. Looking at the Guruputra bound by ropes, Draupadi’s heart sympathized for Kripi, his surviving mother. Despite all the heinous crimes of Aswattama, Draupadi released him. In spite of facing the worst sorrow, Draupadi did not give up Dharma as the lens to view the situation. Everyone assembled there applauded her, even as the compromise to take away his crest jewel instead of his life.
Many months later, on the eve of Krishna’s departure to Dwarka, a trembling Uttara surrendered to Krishna. She sought protection for her unborn child as she was facing the ill effects of the Brahmastra. We also get the glorious Kunti Stuti, where she declares that if she has to witness all the carnage any number of times, just to witness Krishna’s grace, she was gladly willing to, as HIS grace was bigger than all the sorrows of Samsara. Krishna having understood her plight shielded the Pandavas and Uttara with his Sudarshana Chakra. Parikshit was a thumb sized fetus. He saw the four armed form of Krishna protecting him with his Sudarshana on all sides. A fact he doesn’t realize in detail, until his last days while learning Srimad Bhagavatam.
Practical Applications:
One may wonder how is saving Bhima and Parikshit from the jaws of death and evil grip of Aswattama help us, but these incidents are filled with wondrous information for each one of us.
Never justify violence due to personal reasons: Draupadi was overwhelmed by the slaughter of her brothers and all her children, besides the entire surviving army. Her heart sought justice. Yet Yudhishtra despite facing the same situation tries to persuade her on the lines of not crossing the red line of killing Guru putra due to anger. It would have been different if it was the battlefield of Kurukshetra. Having spent his anger on the sleeping warriors, he was devoid of making any next threat or action.
Yet Draupadi could not be consoled, as she sat in Prayopavesa. Krishna reminded the same when he was attempting to broker peace at the best of Pandavas, when Draupadi was wanting nothing but war. Though it was inevitable, Krishna highlighted that the violent emotions cannot be the one to dictate the terms, but it must be done to uphold Dharma. Even the same crestfallen angry Draupadi is able to forgive Aswattama’s life.
Think before you leap: Bhima had this track record of taking the challenges headlong without any prior thought. On the eve of Drona’s death, when the raging Aswattama had launched Narayanastra, without realizing how to disarm it was merely surrendering to it, Bhima exhibits a quixotic bravado. Krishna had to intervene to save him. In the same way, without gauging the strength, but more importantly the evil mind of Aswattama, Bhima rushes into the action. But for Krishna’s rescue act, this would have been a huge blunder. This kind of mistake we cannot afford in our lives. Weighing in the consequences and analyzing the players involved is a crucial part of ensuring a winning strategy. Emotion must not replace logic, but the same emotion must be transmuted to power those well thought actions.
Stand up for Dharma, Bhagawan will come to your aid: Though Bhima rushes out, the mission is to tame the evil Aswattama, who is a real threat to humanity. Bhima is never hesitant to defend Dharma, through his own Kshatriyata. Any person who tries to uphold, protect or defend Dharma, immediately becomes dear to Bhagawan. In the world, Bhagawan is perceived as Dharma. Krishna was very fond of the Pandavas for this very reason and now it became his responsibility to do whatever it takes to protect Bhima.
Similarly, when we try to hold on to our meager understanding of Dharma, negotiate the odds and remain steadfast in following it, even as we face numerous challenges to defend and protect Dharma and try our best to create and be a part of the Dharmic ecosystem, we become Bhagawan’s favorite. This attracts an additional invincible shield of HIS grace that guides us on the path of Shreyas. This is a fact every Sadhaka will be able to experience in their inner journey.
Saranagati: This is a very advanced state of a Bhakta or Jnani where one realizes the it is only Bhagawan’s grace that protect us, makes things happen. Draupadi realized it that only Bhagawan was the only refuge, when she saw her five super powerful husbands unable to defend her against the worst abuse right in front of them. Uttara resorted to the same time tested path of seeking protection for her unborn child, Parikshit. We see Kunti in her Stuti highlighting the same.
The common man is also aggrieved at not attaining his desires. In the depths of his sorrow (s)he looks upto Bhagawan for a way out. But as we realized in Gita insights – the redeemed, looking up to divine help for fulfilling basal desires may be an okay start, but the highest realization is to look up to HIM for everything, by completely resigning our aspirations to be guided by HIM.
Miracles or Karmaphala: The desert religions and many cults rely on belief in (even make believe) miracles as proof of their own validity, even if there is no philosophical or logical roots in their dogmas. On one hand, we saw the numerous instances, where we witness Krishna bending backwards repeatedly to save the Pandavas from impossible situations. On the other hand, he seems to be perfectly willing to let certain events happen like the massacre of the sleeping warriors. Is there a selective bias when he applies some mysterious standards and power?
The secret to understanding Krishna’s seemingly mysterious actions is to understand Karma theory. Bhagawan is the only Phaladata. Our actions fructify only due to HIM, though we may be doing our Karma. When and how our Karmas will bear fruits is inexplicable and incomprehensible. For normal events like writing an exam or getting a mango from a mango tree struck by a stone is evident and obvious as Drshya phala. Yet there are numerous instances we hide behind words like serendipity where we are unable to explain the fortuitous events. This is referred as Adrshya phala.
When Krishna indulges in these extraordinary actions of protecting the Pandavas against maximum odds, even the stone-hearted can feel HIS grace. Yet when we see how certain events we wish shouldn’t happen like the abuse of Draupadi, the murder of Abhimanyu by the cowardly joint action of six Maharathis or the massacre of the sleeping Upapandavas, we fail to connect the dots that it was Bhagawan who let the Karmaphala of these people to fructify. When the entire Vrishni clan succumb to Gandhari’s curse, Krishna merely accepts her anger to terminate his own clan, as the time for their departure coincided with the timing of her curse. Once we realize we will not be baffled by miracles or selective events happening, as everything is Bhagawan’s grace. Though we can learn so many lessons from these narrations and incidents, may our mind be fixated on HIS limitless Karuna and may our minds evolve in Bhakti and Jnana to the level that we can be fit to do a complete Saranagati to Paramatma. May HIS blessings be upon each one of us and may we realize that every waking moment.
ॐ तत् सत
