The Indian Dharma

In the previous episode, we had witnessed an important accord from Sage Shaunaka, who is quoting some important excerpts from King Janaka’s life to explain certain aspects of “Dharma” to Yudishtra. In this way, Sage Shaunaka explains four important factors that lead to mental unrest. Firstly, if a person gets affected by a disease harming the physical body, he / she gets mentally affected. Secondly, if a person gets something that he / she doesn’t like or wants, he / she gets mentally affected. Thirdly, if a person gets tired of too much work, he / she gets mentally affected. Fourthly, if a person doesn’t get what he / she likes the most, obviously this person gets mentally affected! We witnessed a detailed discussion on all the four points in yesterday’s episode. 

Moving on further, Sage Shaunaka explains more about the significance of mental health. He says thus: 

“Mathi mantohyato daivyaaha shamam praagyeva kurvate!”

Here Sage Shaunaka explains the next important point – He says that doctors, when they perform treatments on people, they would first motivate the patients in such a way that they are mentally strong. If we’re gaining that confidence that we would get cured of the disease, automatically the disease that affects the physical body would start getting cured fast. We would have witnessed this phenomenon in our everyday life as well. Whenever we go to a doctor for a treatment of a “Deha-Vyaadhi” (Disease that affects our physical body) such as fever, malaria, dengue, or some fractures in our hands or legs, the doctor would not directly start the treatment for our physical body. He / she would first try and motivate us by saying that this disease can be easily cured and there’s no need to worry about anything. Only after the dose of motivation, would the actual treatment start. Thus, we can witness how significant our mental health is. If our mental health is perfect, we would be able to overcome any “Deha-Vyaadhi” with ease. This is why we always say that if our mind is stable and with a positive outlook, any problem in life can be handled with ease, including the “Deha-Vyaadhi”. 

“Maansasenahi dukhena shareeram upatapyate!”

Moving on to the next point thus, Sage Shaunaka explains that the physical body gets tired and agitated only because of the “Mano-Vyaadhi” (Mental disease / unrest). If our mind is not clear, we wouldn’t know what we’re doing and the entire body would become restless. Here, Sage Shaunaka gives a beautiful example to drive this point home – Imagine there is a huge tree trunk. In the middle of the tree trunk, there is a small hole. What if we light a fire with some inflammable material and put it into the hole? It would slowly start burning the interior parts of the tree’s trunk, even without the external part burning, isn’t it? Outwardly we might think that the tree trunk is fine, but internally the trunk would be burning and slowly would get destroyed isn’t it? The inflammable material under fire in this example should be equated to our mind. If our mind is affected with some disturbance, it would slowly start burning our physical body (tree trunk) internally. Externally if we see someone affected by mental disease, we might not be able to identify anything. But internally, this person would be crying and brooding all the time. He wouldn’t be able to consume proper food at the proper time, etc. He would constantly be lost in thoughts and he would not be able to understand what is happening right in front of him! His peace of mind is gone for a toss! Eventually, because of all these symptoms, the physical body would also slowly start facing destruction. 

Thus, the point here is that, “Mano-Vyaadhi” is extremely powerful and poisonous in such a way that it would kill a healthy physical body slowly and steadily. Just like how smoking cigarettes leads to slow destruction of our lungs and wind-pipe, “Mano-Vyaadhi” would slowly destroy our physical health and well-being. This is what we’ve to understand here, and this is exactly what Yudishtra is facing right now – He’s in a situation wherein all the factors around him are trying to push him into the “Mano-Vyaadhi” and mental depression. However, Sage Shaunaka’s words are acting as a soothing medicine for Yudishtra to not get trapped into all these factors. Thus, for today, let us understand the devastating effects of the “Mano-Vyaadhi” and let us strive to maintain ourselves in a positive frame of mind at all times. We shall witness the continuation of this important discussion in the next episode as well! Stay tuned! 🙂 

In the previous episode, we had witnessed Sage Shaunaka touching upon a very important point, which is often spoken about in our “Sanatana Dharma” literature – The “Atma-Gnyaana”. Sage Shaunaka stresses upon the fact that those people who have the ultimate knowledge of the Atman’s significance, would never be scared for anything in life. Neither would sorrow come closer to him! Thus, by saying this, Sage Shaunaka is driving home the important point that Yudishtra shouldn’t feel scared or sorry for anything that happens to him. As he is steadfast in his path of “Dharma”, Yudishtra should stand firm and face whatever comes through, rather than brooding over the situation. Of course, Sage Shaunaka knows that Yudishtra is a person who doesn’t easily give up the path of “Dharma”, but still, he is rendering this important advice. We might be wondering why he is doing this! This advice is not just for Yudishtra here, but for all of us who are following the path of our “Sanaatana Dharma”. This is where, both Sage Vyaasa and Sage Vaalmiki have enriched the two epics (Ramayana and Mahabharata) with all the important aspects of “Dharma” that we should follow in our everyday life and we should understand all these snippets of “Dharma” very clearly as we move ahead in life. 

Now moving forward with Sage Shaunaka’s accord, he now explains a few examples of some people who have been steadfast in their paths of “Dharma”. One such important example is King Janaka. We’ve already witnessed who is King Janaka – The father of Mother Sita, king of Janakapuri in the Ramayana text. Here, Sage Shaunaka is going to narrate an important sloka that talks about both physical and mental health. In today’s world we talk about these two often, isn’t it? We have had such discussions even during the Mahabharata times. I shall narrate a very important sloka here and further to it, we shall discuss the meaning and implications of the same. Sage Shaunaka says thus: 

“Mano deha samutthaabhyaam dukhaabhyaam ardhitham jagath!

Thayor vyaadhu samaachaabhyaam samopaayam imaam shrunu!!”

King Janaka explains through this sloka, which Sage Shaunaka is quoting to Yudishtra – There are two enemies for a person – “Mano-Vyaadhi” and the “Deha-Vyaadhi”. It is like a pair of Ravana and Kumbakarna, Hiranyaaksha and Hiranya-Kashibu, etc. It might be very difficult to bare the suffering of one enemy itself, but where’s the question of the second enemy? But unfortunately for all of us, there are two enemies that keep haunting us always – Problems with regards to the physical body and the problems with regards to mental health. More than the physical problems, mental problems pose a bigger threat, which all of us accept even today. We talk about excessive mental stress, people going into mental depression, etc., don’t we? This is exactly what King Janaka is explaining here. He says that the mental health of a person is affected by four different causes – Firstly, if a person gets affected by a disease harming the physical body, he / she gets mentally affected. Secondly, if a person gets something that he / she doesn’t like or wants, he / she gets mentally affected. Thirdly, if a person gets tired of too much work, he / she gets mentally affected. Fourthly, if a person doesn’t get what he / she likes the most, obviously this person gets mentally affected! 

Thus, King Janaka is straightforward in his categorization here. Now let us discuss each case one by one. In the first case, we get affected mentally when we’re affected by a disease. In the past couple of years, we’ve been amidst the massive waves of the Covid-19 pandemic. Many of us might have been affected by the disease directly and many of us might have even lost our immediate family members, friends, etc. to the disease. Now this disease called “Covid-19” has affected our mental health in a big way, isn’t it? Our mental health in this case has taken a hit in two ways – One, by experiencing the heavy symptoms of the disease, and the other through the loss of our immediate close people. Thus, we can see here how a disease can take a heavy toll on our mental health. In the second case, King Janaka talks about receiving something that we do not like. For instance, while walking on the road, I come across someone whom I shouldn’t be seeing – We might have a few people in our mind, with whom we might not share a good personal or professional relationship, isn’t it? Suddenly if such people come in front of us, or if we’re forced to meet such people as part of our job or a personal compulsion, would we do so with the right frame of mind? The obvious answer is “No”! Thus, because we do certain things that we do not like to do, we get mentally affected. This also applies to certain things as well. For instance, we do not like certain food items and we’re compelled to eat them, how would we feel? Or, if we go to a restaurant wherein the food quality is not very good, and if we do not have many other options of better restaurants in that particular place, how would we feel? We would have a grudge while eating the food, isn’t it? Hence, this takes a toll on our mental happiness and satisfaction! This is exactly what King Janaka is trying to explain. 

Thirdly, if we’re extremely tired of work, we get emotionally drained as well. For instance, there might be days wherein we would have hectic work at the office, and also at home. This would not only drain us physically, but also would have serious implications on our mental well-being as well. Fourthly, if we do not get what we like, we would again be mentally affected. Many of us might have experienced this – If we’re in a relationship with someone, and if we do not end up marrying that person due to various compulsions and circumstances, how would we feel? We would feel completely devastated, wouldn’t we? This is exactly what King Janaka and Sage Shaunaka are talking about!

So for today, let us understand these four aspects wherein our mental health gets affected. We might wonder why King Janaka is talking about all these all of a sudden and why Sage Shaunaka is explaining this to Yudishtra. There is an important reason for this narrative, which we would discuss in the next episode! Stay tuned for an important accord! 🙂

In the previous episode, we had been witnessing a very important and a relevant conversation between Yudishtra and Sage Shaunaka wherein Yudishtra feels bad about his pitiable situation – not because he cannot help himself, but because he cannot help the Brahmins and Maharishis who are with him. However, the Maharishis led by Sage Shaunaka advise Yudishtra not to think about them and their survival at this moment. All what is important for Yudishtra is to safeguard “Dharmaa” by not deviating an inch away from it. Yudishtra’s primary goal should now be to learn how much ever he can from various Maharishis around the forest area for the next thirteen years and implement all his learnings when he goes back to the kingdom. Moreover, the Maharishis highlight to Yudishtra another important point that he should not think that he was the one who was feeding all of them till that day. The Maharishis have enormous “Tapo-Bala” with which they can easily feed themselves, or even be without food for several days, months and years together. But yet, why did they stick around with Yudishtra all these days? The primary reason was that Yudishtra was an epitome of “Dharma” and the Maharishis were interested in the “Dharma” aspect more than anything else. Thus, once Yudishtra left the kingdom, the Maharishis also decided to leave along with him to the place where he goes, because wherever Yudishtra is there, “Dharma” is always present. 

Continuing this discussion forward thus, Sage Shaunaka explains a very important in-depth aspect of “Dharma” here. From now onwards we would find very interesting and intense discussions on various aspects of “Dharma” and we shall also have detailed discussions and deliberations as much as we can. So for now, Sage Shaunaka wants to console Yudishtra because he has raised a valid doubt pertaining to “Dharma”. Sage Shaunaka explains further thus, “Oh Yudishtra! Please remember this – There are a hundred instances wherein sorrow would come and keep showing its face for a person, and there are a thousand instances wherein fear would show up its ugly face for a person. All these faces would be shown to people who are “Moodas” (Fools) and not for those who are “Pandithas” (Learned scholars)!” As Sage Shaunaka says thus, Yudishtra has another doubt within himself! He thinks within himself thus, “Oh wow! Why is Sage Shaunaka saying this now? Is he trying to categorize me into the “Moodas”? Of course I don’t have a problem with being branded as a “Mooda”, but how do I learn from my mistakes?” With this question in mind, Yudishtra asks back thus, “Oh Sage! How do you categorize a person to be a “Panditha” and a “Mooda”? What are the prerequisites for it?” 

As Yudishtra asks thus, Sage Shaunaka immediately understands his thought process and what Yudishtra intends to ask. He immediately changes his course of reply a bit, to suit Yudishtra’s query here. Sage Shaunaka replies thus, “Oh Yudishtra! Please understand one thing very importantly here – A person who has the “Atma-Gnyaana” is referred to as a “Panditha” or a completely learned scholar. However, a person with zero “Atma-Gnyaana” is referred to as a “Mooda” or a complete fool, who is in darkness!” Thus, for a person who has the complete knowledge of the “Atma-Gnyaana”, sorrow and fear cannot show their ugly faces. All the faces of sorrow and fear would be valid only for those who do not possess the knowledge of the “Atman”! There would be of course a thousand instances wherein a person would feel scared or experience suffering.  This is never going to change in this world. Everybody has to undergo this. However, what is important here is that, how does the person come out of all these, without getting affected by the consequences of experiencing the sorrow and fear! For this, one should have the complete understanding of his / her “Atman” and its significance!” 

As Yudishtra listens keenly, Sage Shaunaka continues his accord thus: “Oh Yudishtra! Please look at it in this way – If you talk to a person who is a “Mooda”, he / she would look for various instances to feel scared of! He / she would always feel that something is causing fear and sorrow to them at every instance of time! There are many people who might not have big problems in their life, but that itself would be their biggest problem! They would somehow search for instances and situations to keep lamenting, which in turn would give them sorrow and fear in their lives! If such sorrow and fear engulf us, we would never be able to enjoy the beauty of life and they would serve as stumbling blocks for our spiritual progress as well!”

This is a very important point for all of us to ponder as well – Many a time we might be undergoing sorrowful experiences and fear in our daily lives. This is something that is natural in all of us. However, the most important understanding should be how to overcome this fear and sorrow, rather than keep on brooding over them! This is where we need the knowledge of the “Atman”. We should basically understand that all whatever sufferings and sorrow that we undergo in everyday life only pertains to the “Deham” (Physical body) and none of these would affect the “Atman”. Thus, from our prior knowledge that the “Deham” is something that is temporary in nature and the “Atman” is something that is permanent in nature, we should ponder within ourselves as to which should gain more importance in our priority list – “Atman” (Permanent entity) or the “Deham” (Temporary entity). If we give more importance to our “Deham” than the “Atman”, all the sorrows and fears would automatically engulf us and this is where Sage Shaunaka is classifying such people as “Moodas”. Whereas, those who understand the trick wherein they give more importance to the “Atman”, are largely unaffected by whatever happens around them, and these are the people whom Sage Shaunaka categorizes as “Pandithas”! 

So for today, let us understand this point very clearly and let us ponder over ourselves to reflect deep within! In the next episode, we are going to continue this discussion forward and witness few examples of “Pandithas” who “walked the talk” – One such person was King Janaka, and Sage Shaunaka is going to explain how King Janaka was extremely successful in this pursuit! Stay tuned for an interesting accord! 🙂 

In the previous episode, we had witnessed Yudishtra departing from the “Pramaana-Koti” town and descending into the forest. Along with the Paandavas and Draupati came a few learned scholars and some important sages who lived in Indraprastha at that time. As Yudishtra walks deeper into the forest, he gets into an important conversation with Sage Shaunaka on the way. Yudishtra laments to Sage Shaunaka that he never expected things to take such a drastic turn towards “Adharma” and that he never expected Duryodhana to go to such a low extent of physically assaulting his wife in public. Yudishtra feels bad that for following the path of “Dharma” meticulously, this is the reward that he has got! Yudishtra is almost in tears as he talks to Sage Shaunaka thus, “Oh great Sage! Look at what I’ve got by following the path of “Dharma”. I had taken a pledge that I would not hurt anyone through my words and actions, and this has been clearly targeted by Duryodhana and Co. I had taken a pledge so as to avoid any kind of feud or miscommunication with them. I still consider Duryodhana as my own brother, just like how I see Bheemasena and the others here. However, Duryodhana never reciprocates and instead, he has pushed me to the brink! Now I neither have any property of my own, nor I have the resources to serve all of you!” 

As Yudishtra laments thus, Sage Shaunaka replies patiently to him. He tries to first console Yudishtra and then gives him an important piece of advice. This advice is going to be an important lesson for all of us to understand. Now let us see Sage Shaunaka’s explanation in detail. Sage Shaunaka says thus, “Oh Yudishtra! It is highly unfortunate that a person like you who is an epitome of “Dharma” has to go through all this. It is tough, but believe me – This is not the end of life. In fact, I would say that your life starts now! You’re thinking that you’ve lost all your property, but you’re wrong here! You’re thinking that the wealth that you possessed at Indraprastha was yours, but practically it is not! You think that the gold and other precious resources that you had at Indraprastha are your wealth. But in reality, you’re wrong! If you ask me, I would say that you’ve never lost anything in life! I say this because, the real wealth in this world is your deep knowledge about “Dharma”. You have these two resources embodied in you – “Gnyaana” and “Dharma”. These resources are the permanent ones that would come with us throughout our lives. All the other resources like money, gold and other forms of physical wealth might be with us today, or would be transferred to somebody else tomorrow! Thus, the physical wealth is highly temporary in nature. However, what is permanent is your “Gnyaana” (Knowledge) and “Dharma” (Righteousness). This is what Bhagawan wants us to have. Thus, please do not worry about the wealth that you’ve lost. This is the time wherein you’ve to focus on building the two permanent types of wealth, and consider this as an opportunity given by Bhagawan Krishna to enrich yourself in this!” 

As Sage Shaunaka says thus, Yudishtra has a doubt. He asks thus, “Oh Sage! Whatever you’re saying is right. But as a king, isn’t it my “Dharma” to serve and take care of all of you? Isn’t the duty of the “Kshatriya” to take care of the “Brahmins” by feeding them and ensuring that all their needs are met? Now that I’m a popper, how will I fulfil my “Kshatriya-Dharma” to all of you? I’m not worried about the wealth that I’ve lost to Duryodhana. I know that I can earn them back some day. But this is my greatest worry now!” As Yudishtra expresses his concern thus, Sage Shaunaka gives a very convincing and beautiful reply to him. He says thus, “Oh Yudishtra! You’ve asked a very valid question here. However, please understand one thing – Now you’re not the king. You’ve lost your “Raajya” and you’re one among us now. Hence, the “Dharma” that a king should serve and take care of the Brahmins would not be applicable to you for the next thirteen years. So, please do not worry about it. We know how to take care of ourselves. As we are immense in “Tapas” (penance), we can easily fulfil our needs whenever we want. All of us are here with you to teach you the essentials of “Dharma” and please use this opportunity to learn as much as you can!” 

As Sage Shaunaka says thus, all the Brahmana Rishis present around him second his opinion! Now all of them explain to Yudishtra thus, “Oh Yudishtra! Do you think that we were living in Indraprastha along with you just because you were giving us “Dhaanam” and performing “Dharma” to us? Do you think we maintain a record of whether Yudishtra is doing “Dhaanam” today or not? Not at all! We do not care whether you give us the “Dhaanam” every day or not! But we were all with you only because of the path of “Dharma” that you follow! Oh Yudishtra! Please understand one thing very clearly – All of us would only reside at a place where there is “Dharma” being practised! You were practising “Dharma” at Indraprastha, and hence we were with you! Now that you’ve come to the forest to practise “Dharma”, and hence we’ve all come with you! So what if you do not have the money or wealth to feed us? We are not bothered about all that. We are only behind the “Dharma” that you follow! That is more important for us, rather than the other things! As Maharishis, we do not require food and water daily. We’ve been without food and water for days, months and years together! Hence, we know how to manage ourselves, and you do not need to worry about taking care of us! It is you who’ve to take care of yourself with adequate food and water, because you are a “Kshatriya” prince. You’ve got the duty of getting the Indraprastha kingdom back and hence, you’ve to keep yourself healthy at all times!” 

As the Maharishis advise thus, Yudishtra is convinced and satisfied. These were the words of wisdom that Yudishtra is expecting here, and he has got it! So for today, let us understand this important section well and let us try and understand this key truth in our daily lives as well! We shall wait till the next episode to continue this discussion forward! Stay tuned! 🙂

In the previous episode, we had witnessed Yudishtra in conversation with his people, who wanted to follow him wherever he goes. However, Yudishtra isn’t interested in taking all of them with him, as he wouldn’t be able to take care of all of them amidst the dense forest. Thus, Yudishtra gives a beautiful explanation as to why he has to descend to the forest alone. He says to his people that there are no dangers for him in the forest and if at all there are dangers from wild animals, he can manage them quite easily. But the real danger is from the animal-like people in Hastinapura. Yudishtra advises his people to remain in the kingdom and take care of Vidura, Guru Dhronachaary and Bhishmachaarya from these animal-like people of Duryodhana, Duchaasana, etc. While many are convinced with Yudishtra’s request, some aren’t. Those who are convinced, return to their homes from the “Pramaana-Koti” Kshetra with a heavy heart. However, they are very clear with their resolution – To follow the path of “Dharma”, no matter whatever happens in the kingdom henceforth. They take a vow to remember Yudishtra’s words of wisdom and are determined to execute his words with their full zeal until he comes back. 

As the people are sent back thus, Yudishtra and Co. stay at Pramaana-Koti Kshetra for a night and they live only on water and a few fruits. At that moment, they did not have any resources to collect fruits, vegetables, etc. to prepare a meal. Thus, once the dawn arises, the Paandava brothers make their way into the dense forest. As the Paandavas leave Pramaana-Koti, a few people follow them, but a vast majority of them return back. At this point, we can witness a few similarities with Ramayana. We’ve witnessed in our earlier Ramayana project that when Bhagawan Rama left Ayodhya for the forest, all the Ayodhya-Vaasis followed Bhagawan Rama until a certain point. However, just as Yudishtra advised his people, Bhagawan Rama also advised his people to go back to Ayodhya and be of support to Bharata. Even though Bhagawan Rama advised them thus, many were not ready to go back. Thus, Bhagawan Rama instructed Sumantra overnight that He, along with Lakshmana and Mother Sita would secretly  get into the chariot, proceed northwards towards Ayodhya for a certain distance with the footprint of the chariot on the ground, and subsequently drive westwards towards Chitrakoota, without the footprints of the chariot being seen on the ground. Upon seeing the footprints of Bhagawan Rama’s chariot proceeding northwards the next day, all the Ayodhya-Vaasis followed it. All of them thought that Bhagawan Rama returned back to Ayodhya and in fact, they even went to Ayodhya to check whether Bhagawan Rama was there or not! However, to their disbelief, Bhagawan was not there and by the time they realized this fact, He disappeared into the forest. 

Similarly here also, Yudishtra convinces his people to go back to Hastinapura / Indraprastha and wait for him till he returns. Many went back, but some chose to follow him. As these are some similarities between the Ramayana and the Mahabharata at this point, there are certain differences too. When Bhagawan Rama descended to the forest, He had made a “Prathignya” (Resolve) to Kaikeyi that He would live a detached life without any family life, even though Mother Sita was beside him. However, there are no such restrictions here for the Paandavas. They could lead their lives for the next twelve years in whatever way they wanted to, and it is only in the thirteenth year that they had to lead a secretive life without being noticed by anyone. However, in the Ramayana, it was not necessary for Bhagawan Rama to lead a secretive life like how Yudishtra did. There was no compulsion for Bhagawan Rama to be unnoticed by anyone, although He chose to be that way when He had to invade Ravana. Thus, these are certain similarities / differences between the Ramayana and the Mahabharata that we can identify at this point. 

Coming back to the context thus, Yudishtra and Co. descend to the forest, accompanied by Sage Shaunaka. We’ve already witnessed how Sage Shaunaka had rendered his services to Yudishtra and Co. in the past. Now Yudishtra is sitting along with Sage Shaunaka and pondering over what had just concluded at Hastinapura. Yudishtra could not believe himself as to how things took a complete U-turn within just one single day! With tears in his eyes, Yudishtra laments to Sage Shaunaka thus, “Oh Sage! Twenty-four hours earlier, I never anticipated things to take such a drastic turn in such a way that I would completely become a popper! I’m not worried that I’m not rich and I’m not a king at this point. But my biggest worry is that I’m unable to feed all those people who are dependent upon me for their living. When I was the king, I used to feed enormous numbers of Brahmins, cows, etc. and now I’m unable to do any of that. Here too, there are a few people who have still made their way along with me to the forest, and here I am – A helpless individual now, who is unable to feed myself too at this point in time! Oh Sage Shaunaka! What do I do now? How do I handle this situation without compromising the “Dharma” path? You’ve to give me some important advice!” 

Saying thus, Yudishtra seeks important words of wisdom from Sage Shaukana to begin with. So for today, let us understand up to this point and we shall wait till the next episode to find out what Sage Shaukana’s replies! Stay tuned! 🙂

In the previous episode, we had witnessed the commencement of the “Vana Parva” with King Janame-Jaya posing a few questions to Sage Vaishampayana. Readers should be informed here that the entire Mahabharata story is born out of this important conversation. As King Janame-Jaya requests with his pertinent questions, Sage Vaishampayana gives elaborate answers to clarify his queries. At this juncture wherein the Paandavas have lost the gambling game twice to Duryodhana, King Janame-Jaya is genuinely concerned as to what happened to his great grandfathers (Paandavas) post the loss. He wants to understand what happened during the twelve-year tenure in the forest and how they led their lives without getting further inflicted by Duryodhana and Co. At this point, Sage Vaishampayana commences the detailed discussion of all the incidents that took place in the forest for the next twelve years. He lists out several instances wherein we can learn extremely important lessons of “Dharma”. Some key moments of this “Vana Parva” are the important pieces of advice that Vidura gives Yudishtra in the forest, the “Yaksha-Prashnam” wherein Yama-Dharma-Raja gets into a detailed conversation with Yudishtra by asking him several questions pertaining to “Dharma”, and Bhagawan Krishna’s conversations with Yudishtra and Draupati pertaining to several aspects of “Dharma”. We shall witness one by one as the contexts come by. 

Moving on thus, we shall now commence the detailed discussion of the “Vana Parva” as how Sage Vaishampayana narrates to King Janame-Jaya. This is exactly what is documented by Sage Vyaasa and we shall commence from the point where we’ve left in yesterday’s episode. We’ve seen that Yudishtra and Co. have left Indraprastha and have spent a night at a place called “Pramaana-Koti”, post which, they descend into the dense forest. Of course, many of Yudishtra’s subjects wanted to follow him into the forest, but Yudishtra politely denied them. However, a few Brahmins and some Maharishis wanted to be around Yudishtra and they followed him as a small team. Here, Sage Vyaasa & Sage Vaishampayana add an important note – As Yudishtra leaves, all the people are heavy-hearted. All of them appeal to Yudishtra in one single voice thus, “Oh Yudishtra! You and your brothers are the people who walk the path of “Dharma” at all times. If you are going to leave this country, then who would administer the “Dharma” here? We’ve to live amidst all those who follow “Adharma”, in the lines of Duryodhana, Duchhaasana, etc. King Dhridiraashtra, although he knows “Dharma”, is blinded by his son’s wrath. Given this condition, how would we manage being alone here without even a single person who walks the path of “Dharma”? If we are part of the “Satsanga” with people like you, we would have a peaceful life. Whereas, if we have a bad company around us, how will we be able to walk the path of “Dharma”? Moreover, you would also be alone and you would have to defend yourself in the forest from all the wild animals. If some of us are there with you, we shall come forward and defend you, can’t we? Why don’t you give us the opportunity to come along with you and be of service to you at this needy hour?” 

As the people represent their concern thus, Yudishtra is moved to tears. He is in a “Cache-22” situation! On one hand, he cannot straightaway reject the people’s concerns, because they pertain to “Dharma”. Whereas, on the other hand, he cannot accept their concerns and take them with him, because of logistical, financial and other issues. Yudishtra is not in a position to protect them, and would fail in his duty as a king if something happens to someone. This is where a leader should apply thought and make a smart decision which would not harm the people in any way. Yudishtra does this balancing act very beautifully here and this is something that all of us should keenly understand. 

Yudishtra explains thus, “Oh people! I understand all your concerns. Now let me give you my answer and my perspective to your queries – Firstly, you opined that there is nobody who follows “Dharma” apart from myself. You are wrong. If learned scholars like Vidura, Bhishmachaarya, Guru Dhronachaarya are there, you should not be telling such things. Vidura is an epitome of “Dharma” and all of us know that. He would guide all of you till I come back and he would take good care of you. Hence, you already have a “Satsanga” with Vidura as its leader. Please follow his words and guidance at every moment. Secondly, you were concerned that I would face danger in the forest. Please understand one thing clearly – In the forest, I do not have any danger. All the dangers are present only within this kingdom. The key sources of my danger are Duryodhana and Co. Whereas, if I’m in the forest, Duryodhana is not going to inflict anything upon me. The wild animals would never pose any danger to me. Even if that is the case, I shall be able to defend myself without any problem. I also have my brothers who can steer me to safety at any point in time. Hence, my request to all of you is this – Please take care of Bhishmachaarya and Guru Dhronachaarya carefully. They are elders and no danger should affect both of them. Hence, you should think of a strategy to somehow protect both of them from the wrath of Duryodhana. This is the most important challenge that is in front of you!” 

Readers should note a very important point here – Yudishtra at this context doesn’t consider animals to be a threat to him, but he considers animal-like humans to be the biggest threat. Hence, his approach his very simple – All the animal-like humans are going to be in the country and are going to enjoy life in doing whatever they are best in doing! Hence for Yudishtra, since he is not going to be in the country now, there is no threat from these animal-like humans. The real threat is for people who try to follow “Dharma” in the country. This is where he advises his people to be cautious. Thus, Yudishtra’s point is simple – Follow the path of “Dharma” at all times, and ensure that those who follow “Dharma” are protected! This is how Yudishtra convinces his people to go back to the country. He assures them that he would come back to them as soon as possible and would continue the good work that he has done so far. 

With this, the people are convinced and they make their way back to Hastinapura and Indraprastha. So for today, let us understand this important point that Yudishtra has made here, and let us try and reflect upon it for today’s context! We shall continue this discussion further in the next episode as well! Stay tuned! 🙂

In the previous episode, we had witnessed Yudishtra descending from Hastinapura and Indraprastha towards the forest on the twelve plus one year of exile. As Yudishtra departs, all the people gather at a place called “Pramaana-Koti” where Yudishtra stays overnight. His people did not want him to leave Indraprastha, but circumstances demanded him to leave. Thus, all the people were in tears of sorrow that their beloved king was leaving them alone in tatters. At one stage, the people proposed to Yudishtra that they would accompany him to the forest wherever he goes, and that, they would be of service to him at all times. However, Yudishtra declined it as he felt that he would not be in a position to take care of all the hundreds and thousands of them in the forest. Besides this, he doesn’t have the adequate resources to ensure their food and safety needs. Thus, Yudishtra assured all his people that he would come back “very soon” and would again take over the reins of the kingdom. We’ve also witnessed a similar accord during our Ramayana project wherein Bhagawan Rama was also confronted with the same situation when He left Ayodhya. 

Thus, in due course of yesterday’s episode, we witnessed an important quality of leadership called “Sousheelyam” and with this quality, how can a leader become the “leader of the masses”. This is exactly what is happening in the case of Yudishtra and Bhagawan Rama, wherein people are rallying behind them when they are in a problematic situation. What makes people rally behind them? It is only because the leaders have gone down to the level of their people and have an excellent connection with them emotionally and professionally. This is what makes a leader successful! Moving on thus, as Yudishtra makes an emotional appeal to his people, many of them walk back with utter disappointment written all over their faces. They are unable to digest the fact that Yudishtra is not with them anymore. However, few of them still try and accompany Yudishtra to the forest, and with this, we come to the end of the “Dyuta Parva”, which is part of the main “Sabhaa Parva”, paving the way for the next important Parva called “Vana Parva”. Thus, we can see here that we’ve completed the discussion on two important “Parvas” – The “Aadhi Parva” and the “Sabhaa Parva”. 

Now, in this “Vana-Parva”, as an introductory note, we shall be witnessing all the major events that unfolded when the Paandava brothers were in the forest for the next twelve years. There are excellent and detailed descriptions on various aspects of “Dharma” in this “Parva”, as narrated by various sages, Vidura himself, and Yudishtra himself! Bhagawan Krishna too has a major role in this “Vana Parva” and as we progress further, we shall witness how each one of them contributed to the rich narrative of “Dharma” one by one. Now as we commence the “Vana Parva”, we’ve to start with an important question that King Janame-Jaya is asking Sage Vaishampayana. Readers have to be extremely careful and cautious here. I shall be going back and forth to this important conversation between these two, as Sage Vaishampayana is the one who is narrating all these stories to King Janame-Jaya. At this point of King Janame-Jaya’s tenure, nobody is present – Neither the Paandavas are alive, nor the Kauravas were there! Now King Janame-Jaya is asking Sage Vaishampayana thus, “Oh great sage! You had narrated to me that my great grandfathers had lost the gambling game very badly and they had to go on an exile! Isn’t exile a tough task? Also, I’ve heard that Yudishtra was a person who knows only to keep giving everything to people. How did he manage this twelve-year period by safeguarding this aspect of “Dharma” which is very important to him? How did he manage to feed all the brahmins and the Maharishis who accompanied him to the forest? Also, did Duryodhana and the others cause any harm to Yudishtra and Co. during these twelve years? What did Duryodhana do during this time? How did Yudishtra and Co. manage Duryodhana’s wrath? How did Yudishtra’s life shape up during this tough period?” 

As King Janame-Jaya asks an important set of questions thus, Sage Vaishampayana is going to give an elaborate answer as usual! This answer of Sage Vaishampayana forms the crux of the “Vana Parva”, which we’re going to commence discussion on! So for today, let us understand up to this point and in the next episode, we shall witness the grand beginning of one of Mahabharata’s most important “Parvas”! Stay tuned! 🙂

In the previous episode, we had witnessed Yudishtra preparing himself for the long-haul grinding in the forest, as Vidura gives him some important words of wisdom. Vidura clearly explains to Yudishtra that “Dharma” would never have a downfall in this world and all what is currently happening is just a mirage that “Dharma” is experiencing a dip. Moreover, Vidura clearly charts out a road-map for Yudishtra for the next twelve years – He should go and meet great Maharishis and learn important lessons from them, pertaining to “Dharma”. This is the main thought process with which Yudishtra should approach this twelve-year period of exile. Rather than brooding over the loss of face and kingdom, Yudishtra should use this as an opportunity to enrich his knowledge and wisdom on “Dharma”, which might be useful in the future at some point in time. Of course, not to mention, Bhagawan Krishna would always rally behind those who firmly follow the path of “Dharma” and there is no need to worry even a bit. These are the golden words of wisdom that Vidura gives Yudishtra, who in turn accepts them gracefully! This is the gross difference here – While Yudishtra accepts Vidura’s words and puts them to practice, Duryodhana completely discards Vidura’s words of wisdom and we’re going to witness what is going to happen to him in the near future. 

Moving on thus, Yudishtra and Co. just drink a couple of glasses of water as they make their way to the forest. For that evening / night, Yudishtra decides to stay put at a place called “Pramaana-Koti”, which is very close to Indraprastha. As the people of that town see Yudishtra in such a state of affair, they are deeply pained. As Yudishtra is on exile, he is not wearing his luxurious robes of a king. He is just in a simple dress with no ornaments adorning him. Upon seeing Yudishtra in such a state, the people of Pramaana-Koti could not digest it. All of them propose to Yudishtra thus, “Oh great king! Till today you’ve taken care of us excellently well, and we never expected that you would be pulled down to this pitiable state! However, please do not worry. All of us are there with you to support you! We shall come with you wherever you go. We shall be pillars of support for you during these twelve years. We shall execute whatever you want us to do. If you require food, we shall get it for you from anywhere possible. We shall ensure that you and your brothers, along with Draupati are extremely comfortable! Oh king! Till today you’ve served us with all your heart and soul. Now, please give us an opportunity to serve you!” 

As the people of Pramaana-Koti propose this, they are in tears! Yudishtra, upon seeing their unconditional love and surrender is also moved to tears. He takes a deep breath, thinks for a moment and replies back to all of them thus, “Oh people! I’m so moved and overwhelmed with all your support and love towards me! I know that all of you are there for me, and all of you would support me in all my endeavours. However, we should understand one thing clearly here – I’m on an exile, and this means that I would not have enough facilities to take care of all of you amidst the dense forest. I know that you would take care of me, but as a king, I should be the one to take care of you! If something happens to somebody, it would become extremely tough for all of us. Hence, I request all of you to remain in Indraprastha until I come back, and once I’m back, I shall ensure that I repay all your trust, love and affection that you are showing towards me at this tough hour of mine. Right now, since I do not have the power, resources, etc. to take care of you, I request you to pardon me if I’m wrong. But nevertheless, I shall be back some day and I shall repay your faith that you’re imposing upon me!” 

Saying thus, Yudishtra assures his people, and with this, the people aren’t really convinced! They still do not have the heart to leave their beloved Yudishtra alone! They still want to follow him wherever he goes. Such is the dedication Yudishtra has shown to his people as a king, and this is something we should learn as leaders – The moment we get down to the level of people, talk with them freely, understand their issues and propose a solution to them, people would be extremely loyal and thankful to us! This, in Sanskrit, is referred to as “Sousheelyam” and this is exactly what Yudishtra is doing here! During our Ramayana project, we’ve witnessed a similar scenario as well – Wherein Bhagawan Rama leaves for the fourteen year-exile and the people of Ayodhya wanted to come along with Bhagawan Rama for the entire fourteen-year period. Such is the trust and benevolence that Bhagawan Rama has built amongst his people as a leader! 

So for today, let us understand this important lesson in leadership that Yudishtra and Bhagawan Rama are demonstrating to all of us, and we shall wait till the next episode to continue this important discussion further! Stay tuned! 🙂

We’re at an important juncture wherein we’ve witnessed Yudishtra losing the second round of gambling with Duryodhana, which simply means that he and his Paandava brothers should set out on an exile for twelve years, plus one year of “Agnyaata-Vaasam”. Even though the act of “Dyutam” is against the “Raaja-Dharma” and it might be nullified quite easily, Yudishtra takes it upon himself to obey the rules of the game upon which it was played. Yudishtra decides that he would go for an exile for the next thirteen years and his brothers also decide to join him. Kunthi Devi and Draupati also decide that they would go along with the Paandava brothers, however, with the advice of Vidura, Kunthi Devi decides to stay back. Draupati decides to follow her husbands wherever they go. 

Moving on thus, as Yudishtra and Co. are about to leave, Vidura adds a few more important pieces of advice. Vidura explains thus, “Oh Yudishtra! Please understand one important thing here – I know you would already be knowing all what I’m going to say, but it is my duty to highlight this important point. At this point in time, it might seem to you that there is a downfall of “Dharma”. With all that is happening around you, it might sound as if “Dharma” is non-existent. However, do not worry. There would never be a downfall for “Dharma”. All that you’re seeing in front of your eyes is just a mirage! This would come to an end soon. Please go ahead and proceed to the forest. Take this as an opportunity to meet excellent Maharishis amidst the forest, who would be able to give you a lot of inputs pertaining to various aspects of “Dharma”. Of course, there would be certain hiccups, but please do not worry – Bhagawan Krishna is always by your side. He will protect you at all times. I do not know why He did not mark His presence today or yesterday at Hastinapura’s courtroom when you and Draupati were insulted. But in the long run, I’m sure Bhagawan Krishna would always stand by you at all times, provided you do not give up your path of “Dharma”. Hence, put the onus on Bhagawan and proceed forward. You would have a very beautiful time in the forest. Please forget whatever happened here and look forward for a great learning experience in the forest for the next twelve years! If you require anything further, I’m also there to help you! I would also frequently visit all of you in the forest! Please be rest-assured!” 

These words of wisdom from Vidura are the need of the hour for the Paandava brothers. Yudishtra understands the depth behind Vidura’s words and so do the others as well. Of course, Yudishtra and Arjuna know that these are just passing clouds and they are firm on their path. Especially Yudishtra, who is known to be an epitome of “Dharma”, he is ready to take up the twelve-year learning assignment! This is where we’ve to understand an important point – Every setback should be converted into a learning opportunity and this is exactly what Yudishtra is going to do here. Just because he was instructed to descend on an exile, he never got mentally disturbed. He was very clear in his path of “Dharma”, and no matter what would come in between, Yudishtra knows how to handle it. We’re going to witness many such instances in the upcoming episode too as to how Yudishtra handles tough tests that were thrown upon him to check whether he sticks or deviates from the path of “Dharma”. But for now, Yudishtra takes up this “learning assignment” with joy and utmost satisfaction. This is the opportunity wherein he can meet and talk with great Maharishis and learn enormous amounts of lessons from their experience and their “Tapas”. Even if Yudishtra would have continued as a king of Indraprastha, he might not have gotten this golden opportunity. 

Thus, Yudishtra and Co. prepare themselves to proceed to the forest and for today, let us understand the important lesson that every setback should be converted into an opportunity for learning and success, rather than brooding over it! Every failure has enormous lessons to learn. It is up to us to have the right mindset to go for it, rather than getting depressed. So for today, let us understand this and we shall wait till the next episode to witness Yudishtra’s departure to the forest! Stay tuned! 🙂

In the previous episode, we had witnessed the second round of gambling (Dyutham) happening at Hastinapura, amidst stiff resistance from many quarters. We’ve seen even Gaandhaari opening herself out to condemn this illegal act of the Sahuni-Duryodhana combine, but all of these went into deaf ears of King Dhridiraashtra. As he was primarily focused on his son’s future and safety, he went ahead in misusing his powers to stage a huge event which was totally against “Dharma”. As anticipated, we’ve witnessed how Yudishtra was tricked into it for a second time, with a different set of rules and regulations – Only to lose it once and for all! With this loss, Yudishtra has to now endure a twelve-year exile to the forest plus a thirteenth year of “Agnyaatavaasam”. As Duryodhana smells victory, he and his companions roar with laughter and are completely elated with joy! King Dhridiraashtra is also overjoyed upon understanding that his son has won the contest. On the other hand, Vidura and the others are pained deeply at heart – Primarily because Duryodhana is further walking down the path of “Adharma”, which is going to lead him to a great disaster very soon. Also, Vidura is concerned as to how will Yudishtra and Co. endure this harsh thirteen-year punishment for no fault of theirs! 

As this happens at Hastinapura, Duryodhana once again tries to intimidate the Paandava brothers by making fun of them. This again leads to yet another war of words between the two camps. Arjuna once again reiterates his stance that he would be the person who would kill Karna for his misbehaviour in front of everyone. Bheemasena reiterates his stance that he would be the person who would blow up Duryodhana by plundering his thighs, which wanted Draupati to come and sit on them! Bheemasena also pledges that he would amputate Duchaasana’s hands which tried to pull off Draupati’s saree. As all these pledges are happening with a lot of fire in them, Shalya and the others are just mute spectators to this and they were not able to open their mouths and talk a single word! As everybody are looking on with shock, Sahadeva gets up and reiterates his stance thus: “Oh Sahuni! Please listen from me today – The hands with which you rolled the dice in Duryodhana’s favour will be amputated by me on the battlefield very soon! Just wait and see – For all your foul games that you enacted, you would face a ghastly end to your life! This will happen very soon!” 

As all these pledges are being taken one by one by the Paandava brothers for the second time, it is now decided that they would have to descend to the forest. Duryodhana is steadfast in his resolution. He is totally unmoved with all the pledges that the Paandava brothers take one by one. His stance is very simple – “You’ve lost the game, and hence there’s nothing more that you can talk about! Just mind your business, pick up your bags and leave for the forest!” As Sahuni also backs Duryodhana, the Kaurava camp is in a huge celebration mode! At this time when Yudishtra and Co. are about to leave to the forest, they go around to seek the “Anugraha” of all the seniors in the Hastinapura kingdom. Bhishmachaarya and Guru Dhronachaarya do not know what to talk to Yudishtra! Although they know that Yudishtra has been feigned very badly by Duryodhana, all they could do at this stage is to bless them and send them off safely without any more feud happening. Next in the list is Vidura! As the Paandavas approach Vidura for his “Anugraha”, Vidura is in tears. He’s shattered beyond words! However, Vidura talks to Yudishtra thus, “Oh Yudishtra! You’re following the path of “Dharma”. These are initial obstacles that you need to endure. Please be patient. Time will come and things will change. Meanwhile, as you’re going to the forest, why don’t you leave Draupati and Kunthi Devi at my place? They can be at my home safe and secure without any problems. In the forest, they might not be able to live peacefully. The rules of the game is only that the five of you descend to the forest, and not for the ladies, isn’t it? Hence, let the two ladies stay here at my place. I shall take good care of both of them!” 

As Vidura says thus with tears, Kunthi Devi replies back, “Oh Vidura! It is so kind of you to lend a helping hand to us at a time of distress. However, if myself or Draupati stays back here, people would still complain that both of us are leading a luxurious life at the expense of the sons / husbands. Why do we need to endure more pain and suffering? We’re already having enough and more to endure! Hence, all of us would descend to the forest!” As Kunthi Devi says thus, Vidura and Yudishtra are in tears of sorrow! Yudishtra somehow musters up his courage and says to Vidura thus, “Oh Great Vidura! You’ve been the one who is protecting us right through from day one! You’ve been so kind and compassionate to us. I totally understand your point. Let us do one thing – Let my mother be here with you and let us take Draupati along with us. We shall make an arrangement like this, so that people might not be able to construct further criticisms upon us!” 

The decision is made – The Paandavas along with Draupati are all set to descend to the forest for the next thirteen years! So for today, let us understand up to this point and in the next episode, we shall witness how Yudishtra and Co. commenced their exile period! Stay tuned! 🙂