Episode # 1274 – “A king’s success is measured by the “Raaja-Dhandam” in the kingdom!” – Arjuna explains to Yudishtra!!!

In the previous episode, we had witnessed Draupati’s accord wherein she slams Yudishtra for trying to be “too good” to everybody! This doesn’t materialize in this world at any point. A king should be able to take the stick in the hand whenever necessary, and should not always be kind and compassionate towards everyone at all times! If the king does so, he would be branded as a very weak king, and would be cheated left right and centre by people. We’ve also seen the application of this point in our practical today’s context, as well as from the Mahabharata itself. We’ve seen where King Dhritarashtra and Karna failed in their duties. When Duryodhana was walking the path of “Adharma”, King Dhritarashtra failed to mend his ways as a father. At the same time, Karna failed to criticize Duryodhana as a good friend. Both were wrong towards Duryodhana. Of course, love, kindness, compassion, are all important, but at a time when a person has to be mended, punishment is also required. This is where many of us fail as leaders in our own spheres and this is a point for all of us to ponder over and implement. 

Moving on further, Arjuna continues from where Draupati left. He says, “Oh Yudishtra! Whatever Draupati says is correct! A king’s success and valor is always measured by the extent to which he can punish wrongdoers. “Raaja-Dhandam” is the order of the day, according to the “Raaja-Dharma”. If the king shuns all kinds of punishments in the kingdom, what will happen to those who are “Adharmic”? Can you expect everyone in the kingdom to be following “Dharma” at all times? There will definitely be deviations here and there, and it is the duty of the king to keep everything and everybody in order, as per the law of the land! This will happen only if the “Raaja-Dhandma” (Code of conduct) is upheld by the king!”


Now this is a very important point that Arjuna is stressing upon here. Even today, why do we have a “Law and Order” in any country or a state? Why do we have police officers, law enforcement agencies, courts, advocates, etc. in any country or a state? It is to enforce the law of the land at all times and amongst all the people. For instance, if tomorrow the government of India announces that all legal and judicial systems will cease to exist – What will happen? It would become a complete chaos, isn’t it? Anarchy will commence the very next moment, and people will start creating an utter rampage! Thefts, robberies, crimes against the weaker section of people, animals, etc. will start thriving, because there will be nobody to have a check on these offenders! Now, just because we have the fear of the police, many people refrain from performing several crimes. This fear is important and is required to keep the society in order. Thus, it becomes the fundamental duty of any administration – Be it the state or the centre, to ensure that law and order is maintained intact and there is no anarchy. This is exactly what Arjuna says here. 

Thus, the point here is that, only when the “Raaja-Dhandam” is intact, the society will be in order. Of course, we cannot have one policeman per individual in any country. It is practically impossible to go behind everybody and check whether people are okay. However, even if there is one policeman for a thousand people in a city, the fear of punishment if a crime happens, will drive people to be righteous, isn’t it? For instance, why do we praise the law and order in several Gulf Countries? We see that their laws are extremely strict and if a person commits a crime, punishments are severe. This refrains people from performing criminal activities, even though the police might not be micro-managing every individual. However, of course in India, people do get away for anything and everything! This is because the judiciary in India is reduced to a mere joke! Every case takes 10 to 15 years to come to a logical end, and by that time, criminals grow and thrive unchecked! 

Thus, a country or a state wherein the law is strict, will grossly follow “Dharma”. Of course, I’m not saying that it will be 100%. But, by and large, things will be in order. However, in a state wherein the law is a mere spectator, all kinds of “Adharma” will unfold. Thus, Arjuna’s point here is that Yudishtra should perform the “Dharma-Raajya” at Hastinapura and uphold the law and order of the kingdom, as he has been doing till date. He should not shun away from his duty at a time when the kingdom needs him the most! So for today, let us understand up to this point, and we shall continue this accord in the next episode as well! Stay tuned! 🙂 

Episode # 1273 – “A righteous king should be able to punish those who perform “Adharma”!” – Draupati explains!!!

In the previous episode, we had witnessed the continuation of Draupati’s accord to Yudishtra, wherein she slams him for his indifference towards the world. According to Draupati, Yudishtra thinks that he can be good to everyone in this world. Here the word “good” means being kind, compassionate, loving, etc. Draupati explains that a king should have a balance between being kind and inflicting punishments by being harsh. For those who are “Dharma-Atmans”, it is good to be kind and lovable. Whereas for “Dhur-Atmans”, there is no point in being kind. A leader should speak the language that these people understand. Hence, in this case, Draupati justifies whatever Yudishtra has done to Duryodhana and Co. in the war. She says that such people only deserve such kind of belt treatment and there is no point in regretting what happened. We’ve seen the application of this point in our present day context as well – Only wherever there is a struggle, success will come through. For instance, a mother or a father should reprimand their child if there is any wrongdoing on their part. Just because he / she is their dear son or daughter, can the parent allow him / her to do anything and everything and get away? If so, what is the value system that we’re inculcating into our next generation? This clearly highlights the point that one has to exhibit love and compassion when required, and at the same time, one needs to be strict and harsh when required as well. 

Moving on further thus, Draupati is continuing with her critical accord. She says thus, “Oh Yudishtra! Please understand – A king who gives punishment to offenders, is considered to be a righteous king! Else, there is no point in being a king at all! Similarly, a “Pandita” (Brahmana) who doesn’t go out of his comfort zone to spread the Vedas, is not considered as a true “Pandita”. A king who doesn’t wage wars and fights, has no history of growing and being successful! A “Dhaarmika” in this world is a person who can love and be harsh at the same time. A “Dhaarmika” in this world is a person who can both give and get at the same time. A “Dhaarmika” is a person who should be able to talk kind words to people, as well as being unhesitant to roll on a rampage against people as well! Thus, both ends of the spectrum are important to be achieved. Oh Yudishtra! There is no point in always talking nicely and kindly. If you do so, people will underestimate you and cheat you very easily! “Dharma” is like a coin that has two sides! If we keep doing only “Dharma-Kaarya” like performing “Homams”, “Go-Dhaanam” (Donating a cow to Brahmana Rishis), etc. who will fight and protect the kingdom? Bhagawan will not come on your behalf and do everything. You have to do your duty which is assigned to you – This also includes wars, fights, killing enemies, etc.!” 

Saying thus, Draupati makes a bold statement here that a person cannot be good to everyone in this world! Even we try to do that sometimes, don’t we? We try to take a “middle line” or a “neutral line” just because someone would get angry at us and mistake us for taking a stance against them. This cannot happen all the time. If we’re a leader in an organization, or even in a family, if the going is tough, the tough should get going! We cannot thread a neutral line everytime, just to satisfy everyone! We’ve to be courageous enough to step up and take a stance. Of course, this might hurt a few people, but we cannot help that. If our decision pertains to “Dharma”, we’ve to be steadfast in it and move ahead. A hundred people might keep saying and opposing us with a hundred narratives. We should not mind all that and move ahead, if we are confident that whatever we’re doing is as per “Dharma” only and it is for the greater good of the organization / family. 

This confidence is important, else we would start stumbling upon each and every thing that comes towards us. King Dhritarashtra did the same thing and all of us know what happened to him. If we’ve to be too good for everyone, how do we be good towards people like Duryodhana? It is not required, isn’t it? If we’ve to be good towards Duryodhana, we should either be like King Dhritarashta or like Karna or the others in the Kaurava camp. Ultimately we know what happened to all of them! King Dhritarashtra, by trying to be too good towards his son, lost all his hundred sons in the battle. Karna was killed by Arjuna / Bhagawan Krishna for being good towards Duryodhana. As a good friend, this is where Karna went wrong – Rather than supporting Duryodhana for all his wrongdoings, Karna for once should have criticised him and should have tried to mend Duryodhana’s ways. Of course, it is understandable that Duryodhana was the one who helped Karna save his face when he was publicly insulted at the “Rangabhoomi” event. Duryodhana was the one who made Karna the king of “Anga Desha”. We’ve also seen all this in our past episodes. However, having said all these, Karna should have balanced between being kind / compassionate towards Duryodhana and criticising and talking harshly with him when he walked the path of “Adharma”! Karna failed to achieve this balance, and thus, when it came to friendship with Duryodhana, Karna got the definition of friendship completely wrong! 

So for today, let us understand up to this point, and we shall wait till the next episode to continue Draupati’s accord further! Stay tuned! 🙂 

Episode # 1272 – “You can’t be good towards everyone!” – Draupati blasts Yudishtra!!!

In the previous episode, we had witnessed Sahadeva’s accord on Yudishtra’s decision of ascending to the forest by taking up the “Vaanaprastha-Ashramam”. As everybody has opined earlier, Sahadeva also says that Yudishtra should not go to the forest by shunning his duties towards the kingdom, but he presents a different perspective here. He explains that the role of a “Grihasta” (Married person) is to feed the Maharishis with adequate food and water. The role of a “Grihasta” is to keep the Brahmana Rishis and Sanyaasins happy. However, if the “Grihasta” himself is wanting to go to the forest like a “Sannyasin”, where will the Maharishis and Sanyaasins go for food? Hence, instead of thinking on these lines, Sahadeva opines that Yudishtra should change his mindset and proceed with his duties as a king of Hastinapura. Meanwhile as Sahadeva opines thus, Draupati is a bit more skeptical and ruthless with Yudishtra. She recalls all the conversions and assurances that Yudishtra had given in the past while they were in the forest during the “Vana-Vaasam” period. Yudishtra had then given an assurance to Draupati that after this “Vana-Vaasam” period is over, and after Duryodhana is defeated in the war, everything will be clear and she could lead a happy life sans any problems. However, now as everything has got over, Yudishtra once again wants to go to the forest by abandoning the happy life at Hastinapura. This irks Draupati greatly and she vents out her frustration on Yudishtra. 

Moving on further, Draupati continues to highlight a very important point here. She says to Yudishtra thus, “Oh Yudishtra! Do you understand the biggest mistake you’re making? You are thinking that you should be a “good” person towards everybody in this world! This is utter nonsense and it is never possible! You cannot be good to everybody in this world! You should know where to be kind, compassionate, etc. and where to give punishments. As a king, knowledge of this is extremely important! You are thinking that you can be kind and compassionate to everybody in this world, which is highly impossible! At certain times, you should know to behave harshly and meet out punishments. If you’re not able to do this, people will brand you as a mad person and will easily cheat you in everything that you do! As a king, when you fight a war, you should be able to severely punish them for all their wrongdoings. Whereas on other occasions, you should also be able to administer “Dharma” through kindness and compassion. Administration of “Dharma” through punishments is also acceptable according to the “Shaastras”. Can you be kind to people like Duryodhana and Ducchaasana and mend their ways? Hence, while dealing with such people, you need to take the stick in your hand!” 

Now this is a very important point that Draupati is telling here. We should also note this carefully – If we’ve to achieve something in life, we should undergo some amount of suffering, scoldings, etc. before we taste the achievement. For instance, if we’re learning cycling – Can we learn to ride a bicycle without falling down on the road and hurting our knees and legs? It’s virtually impossible, isn’t it? If we’ve to learn to ride the bicycle without getting a single scratch on our knees, then it is imperative that we’re never going to master this art in our entire lifetime. Similarly, when a child is trying to walk for the first time, it will definitely fall down after taking 2-3 steps. If we’re not allowing the child to fall down and get up on its own, the child is going to face extreme difficulty in learning the art of walking. Similarly, when the child goes to school and doesn’t learn the lessons properly, the mother or father will give a beating on its back and make the child learn properly, isn’t it? We’ve gone through all these during our childhood days as well. However, today, things are getting different. When a child is getting beaten by the mother / father, immediately the child is sending an SOS to the school and immediately the parents are reprimanded for “beating the child”! This is a very wrong practice. Only if there is strictness at home, will we be able to develop good and competent citizens for the country and for the world at large! If we’re not criticizing our children for anything, it would serve as a motivation for them to do whatever they want, irrespective of whether it’s right or wrong! This might lead to dangerous consequences later on as the child grows up. 

Hence, the point here is very simple – A king should be able to be kind, compassionate, etc. as well as be strict and harsh at the same time. A leader should be able to balance both towards his / her subjects. When people do the right things by following the path of “Dharma”,, a leader should be able to appreciate and motivate them. Whereas, at the same time, if there are people who go against “Dharma”, the leader should have the guts to call them out and punish them instantaneously! King Dhritarashtra in the Mahabharata itself failed in this aspect only! When Duryodhana was going against “Dharma” on several occasions, King Dhritarashtra failed to reprimand him and mend his ways through harsh punishments. Duryodhana was left unchecked for all his “Adharma”. Hence, Draupati cautions Yudishtra not to walk the path of King Dhritarashtra and shun everything! So for today, let us understand up to this point, and we shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

Episode # 1271 – “You are trying to cheat us with your decision to go to the forest!” – Draupati slams Yudishtra!!!

In the previous episode, we had witnessed the Rishi Kumaras continuing with their accord to Yudishtra, emphasizing the fact that mere escapism from the kingdom and going to the forest will never fetch the highest “Moksha”. We’ve to be wherever we are, performing our duties as per Bhagawan’s “Sankalpa” and thereby attain “Moksha”. In due course, we’ve also witnessed the modern-day application of this point in our day-to-day lives as well. Also, we’ve witnessed a comparison from the Mahabharata itself between Abhimanyu and Balarama. While Abhimanyu was steadfast in his duty of fighting the battle, no matter whether he was alone or with his people when he was into the “Chakra Vyuga”, Balarama sought to take the escape route by not being physically present during any of the eighteen days of the war. This is why we talk so highly of Abhimanyu. Whereas, Bhagawan Krishna Himself discarded the words of Balarama when he came back during the Duryodhana-Bheemasena fight. This is because Balarama had lost his eligibility to comment on what is “Dharma” and “Adharma”, as he was never on the battlefield at all! 

Thus, the point that everybody is emphasizing to Yudishtra here is that escapism is not a solution for anything in life. We’ve to face any kind of challenges and overcome them with our intellect, effort and Bhagawan’s divine “Anugraha”. If we’re sincerely putting our effort, automatically we become eligible for obtaining Bhagawan’s “Anugraha”. Continuing this conversation thus, Sahadeva and Nakula are giving their opinions here. As mentioned, all of them highlight and emphasize this same point only, but in different ways. Sahadeva explains his standpoint thus, “Oh Yudishtra! Please think this way – If a “Grihasta” renounces his family, kingdom, wealth, etc. and descends to the forest, then who will feed the “Brahmana Rishis” when they come searching for us to obtain the “Bhiksha”? If we’re leading a “Grihasta” life, we’ve to perform the divine duty of feeding the great Maharishis when they come in search of us for their living. This is the greatest duty a “Grihasta” can do to the world. If you are shunning everything and going to the forest, several Maharishis will come in search of you at Hastinapura. Now who will take care of them? Who will feed them? Who will ensure that they are made comfortable, so that they can continue with their penance and “Tapas”? Hence, oh Yudishtra! Whatever you are saying is not good. You’ve to realize that you’ve got a big duty in your hands. More than administering the kingdom, it is of paramount importance that you take care of the Maharishis and ensure their well-being. For this itself, you’ve to seriously reconsider your decision!” 

As Sahadeva and Nakula opine thus, it is now Draupati’s turn to express her points of view. Till now, Draupati has been standing there quietly, listening to all the accords of those who spoke at length, including Arjuna, Bheemasena, Nakula, Sahadeva and the Rishi Kumaras. All the four Pandava brothers have had their say and Draupati now tries to present a different perspective. She is trying to recall the words of Yudishtra, which she had heard in the past. Of course, only a wife can remember such things very keenly! 🙂 Now, through her accord, Draupati is going to somewhat taunt Yudishtra. She says thus, “Oh Yudishtra! When we were living in the forest earlier during our “Vana-Vaasam” and “Agnyaata-Vaasam” time, we experienced countless number of sleepless nights due to several problems that we had to encounter. All those days, I was sobbing within myself and you used to console me with your lengthy accords. What did you say during those difficult times? You said to me time and again that when we defeat and kill Duryodhana in the battle, every misery that we are undergoing will come to an end. You’ve told me that post Duryodhana’s demise, you will rule the Hastinapura kingdom and with your “Dharma-Raajyam”, all our problems will disappear and we will be happy thereafter. Even before the commencement of the war, you had repeated the same words to me – After the war is over, Duryodhana will be dead and with this, all our problems will come to an end. But now, you are taking a stance just opposite to what you’ve told me all these years! Now when the war is won and you’ve been crowned the king of Hastinapura, you’re saying that you’ll descend to the forest without ruling the kingdom! How fair is this on your part? If you’ve made up your mind like this, it just means that you’ve been cheating all of us all these days and years!”

Criticizing Yudishtra with these harsh words thus, Draupati continues further – “Oh Yudishtra! If you are a king, your job is to give punishment to those people who are on the path of “Adharma”. How will you give them? You’ve to fight wars for that, and that forms part of your duty as a king. By fighting the Kurukshetra war, you’ve only done your duty to the best of your ability, and with that, you’ve rendered the punishment to the Kaurava brothers for all whatever they’ve done in the past. So what is there to feel bad about here? A king can never achieve success without fighting wars! A Brahmana Rishi can never be successful without propagating the Vedas to the world!” 

Now this is a very important point that Draupati is talking about here. So for today, let us understand up to this point and in the next episode, we shall continue this discussion further to witness what Drauapti is going to tell next! Stay tuned! 🙂 

Episode # 1270 – “Escapism” from our duty doesn’t give success – Rishi Kumaras advise Yudishtra!!!

In the previous episode, we witnessed the real meaning of the term “Sharanagati”, by busting a few myths. This comes at a time wherein the Rishi Kumaras are trying their best to motivate Yudishtra to continue ruling the Hastinapura kingdom, rather than renouncing everything and going to the forest to perform “Tapas”. As mentioned by the Rishi Kumaras, Yudishtra renouncing everything and going to the forest is not considered to be “Sharanagati” just because he had exhibited it towards Bhagawan by words. In other words, exhibiting “Sharanagati” and merely doing nothing after that only accounts for escapism from performing our duties. Rather, the very act of “Sharanagati” should result in an attitude change. Our “Kartruthva Buddhi” (“I” attitude) should shun away with “Sharanagati”. The attitude that we are instruments in the divine hands of Bhagawan is real “Sharanagati”. With this attitude, we should continue performing all our duties – Not for our own benefit, but for the welfare of the world. We should perform our duties with the intention that Bhagawan has given us the orders and we’re obeying His words with our actions. 

This is exactly what the Rishi Kumaras are advising Yudishtra to do. Rather than ruling the Hastinapura kingdom for experiencing luxuries on the personal front, Yudishtra should rule the kingdom for the welfare of the country, as per the “Kshatrya Dharma”, which is Bhagawan’s instruction. We can clearly see the difference in attitude here. Hence, the point here is that, Yudishtra should come back to Hastinapura and perform the “Dharma Raajya”. This is a very important point even for our day-to-day life as well. I’m sure many of our readers would be doctors, engineers, students, professors, academicians, lawyers, other professionals from various walks of life, etc. As we’re performing our duties according to the requirements of our respective professions, we should never think of running away from it. Of course, there would be several challenges that we might have to face through our professional journey. But that does not mean that we would run away from what we are doing, just because we are encountering problems. We should have the guts and will power to stand up and face the problems. This is the law of this world. Nothing in this world is easy to obtain. For instance, students who clear the medical or engineering entrance examinations, those becoming successful doctors, engineers, etc. or those who are clearing the Chartered Accountancy examinations have not tasted success overnight. We are witnessing this every passing day, aren’t we? They put meticulous effort for years together and only then do they taste the success. Had they run away at any point in time because of encountering challenges and problems, will we have such people today in this world? 

In fact, we can witness a small anecdote to highlight this point in the Mahabharata story itself. We talk extremely high about Abhimanyu (Arjuna’s son). We’ve witnessed Abhimayu’s valiant efforts during the Kurukshetra war for several episodes! He was the sole person who entered into the “Chakra-Vyuga” and nobody followed him. Did he buckle down? He was surrounded by enemies from all directions and everybody attacked him at one go! Did he give up till the last moment? Even during his last breath, Abhimanyu passed away by trying to attack his enemies around him. We’ve seen the heart-wrenching happenings earlier. Abhimanyu had taken a pledge very strongly that he would rather die in the battlefield while fighting, rather than running away like a coward! It was the same with Karna as well. Till the last moment, Karna fought valiantly against Arjuna, even though he knew that Arjuna cannot be defeated, given Bhagawan Krishna’s presence near him. This is the determination that we’re talking about here. 

Whereas, on the other hand, there is Balarama, who was the incarnation of Bhagawan Aadisesha himself. When he learnt that the Kurukshetra war was inevitable, Balarama fled the scene by giving an excuse that he was going on a “Teertha Yatra”! Balarama did not want to be in a place wherein two of his best students (Duryodhana and Bheemasena) are up against each other. He was in an ethical dilemma as to which side he would take. Rather than resolving the ethical dilemma and standing by the side of “Dharma”, Balarama ran away from that place! This is why when Balarama came back during the final marquee clash between Bheemasena and Duryodhana, Bhagawan Krishna never encouraged him. When Balarama sought to argue over Duryodhana’s defeat, Bhagawan Krishna straightaway told Balarama on his face that he has become ineligible to comment on the proceedings of the Kurukshetra, for the primary reason that he had not participated and contributed. Without making a contribution, what is the point in commenting on what is “Dharma” and “Adharma”? Hence we can see here that even though Balarama has a high reputation behind his name, he lost his recognition in front of Bhagawan Krishna and the others because of his escapism. 

So for today, let us understand up to this point, as this is a very important message for all of us through this conversation between Yudisthra and the Rishi Kumaras. We shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

Episode # 1269 – The real meaning of “Sharanagati” – An in-depth analysis!!!

In the previous episode, we had witnessed the continuation of an important conversation, wherein Yudishtra is still steadfast in renouncing the kingdom and going to the forest to perform “Tapas”. Several people like Arjuna and Bheemasena have had their say on this, and they try to convince Yudishtra to rethink his decision. Meanwhile, we’ve also seen the Rishi Kumaras highlighting the point that one cannot attain “Moksha” just like that, without performing any of his / her duties in this world. This is an in-depth concept which the Rishi Kumaras are talking about here. Yudishtra is trying to shun his duty and go to the forest, thinking that he doesn’t need to do anything over there! Through his words itself, Yudishtra conveys that the forest would be very beautiful and he can enjoy everything there by just living on minimal facilities and work! This, according to the Rishi Kumaras, is nothing but mere “escapism” from performing the duty. If a king escapes from his duty towards the kingdom, it is neither going to benefit him in anyway, nor his subjects. 

This is the gross misconception many of us have, when it comes to exhibiting “Sharanagati” and attaining “Moksha”. If we look outwardly at what the “Shaastras” say, it would paint a picture as if when we exhibit “Sharanagati” towards Bhagawan, we do not need to worry about anything henceforth! Bhagawan will take care of everything! However, if we have an in-depth look into what the “Shaastras” say about “Sharanagati”, it paints a very different picture. Yudisthra is getting carried away with this outward meaning only. However, the real meaning of “Sharanagati” is this – If we exhibit “Sharanagati”, Bhagawan will accept it definitely and after that, our job is to continue our duty with “detachment”. Bhagawan never says that we should shun everything and sit quietly! We have to continue performing our duties with the same rigour as earlier. Only difference here is the change of attitude – Till now, until we’ve expressed “Sharanagati” towards Bhagawan, we would have been performing our actions with the thought that “I” am the doer, and “I” will take the credit for whatever results that come out of our actions. Once we exhibit “Sharanagati”, the actions will continue the same way, but now Bhagawan becomes the doer, instead of “I”. By surrendering to Bhagawan, we are not worrying about the results of our actions. If Bhagawan is the doer, Bhagawan will be the person who will take care of the result as well. It is not for us to bother about it henceforth. If the time is right, Bhagawan will ensure that we taste success. However, if the time is not right, Bhagawan might delay the success of our actions, but will definitely ensure that success is experienced, perhaps when the time is right. 

Thus, the point here is very simple – If “I” am the doer, I’m completely attached to the actions that I perform and I’m extremely concerned with the outcomes of our actions. Whereas, if Bhagawan is the doer and I’m merely an instrument in His divine hands, we do not need to worry about the results of our actions. The focus should only be on the “Shraddha” (Dedication) towards our actions, and not on the results. This is exactly what Bhagawan Krishna explains to Arjuna in the “Karma Yoga” chapter of the Bhagawad Gita. Bhagawan Krishna explains to Arjuna that he has to fight the war, not with a narrow intention of merely winning it and becoming the king. The war has to be fought with a bigger picture in mind – By being Bhagawan’s instrument, in performing the duty assigned by Bhagawan, for the greater good of the world, which is restoring “Dharma”! This is exactly what the Rishi Kumaras are explaining here to Yudishtra as well – While ruling the kingdom and discharging the duties associated with it, is primarily Yudishtra’s duty, he should perform it with the sense of “Sharanagati” that, Bhagawan is ruling the kingdom and Yudishtra is just His divine instrument! 

So for today, let us understand the real meaning of “Sharanagati”. Merely surrendering to Bhagawan and not performing any of our duties, is a myth surrounding the concept of “Sharanagati”. We should continue performing our work and duties, but with a sense of detachment towards the results. “Sharanagati” should change our attitude towards work, whereas, it should not result in escapism from our duties! We shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

Episode # 1268 – The real meaning of “Sharanagati” – Rishi Kumaras explain to Yudishtra!!!

In the previous episode, we had witnessed Bheemasena giving a very different perspective to the entire argument of Yudishtra that he wants to renounce the kingdom and go to the forest to undertake the “Vaanaprastha-Ashramam”. Bheemasena argues that Duryodhana and Co. have sacrificed their lives for Yudishtra to become the king of Hastinapura. Moreover, Bheemasena recollects several past incidents as to how Yudishtra was repeatedly insulted and anguished by Duryodhana and Co. and how it was important for Yudishtra to win over the evil power in Duryodhana by killing him in the war. Even though killing might be wrong as per the “Dharma”, killing those who are following the path of “Adharma” and protecting people who follow “Dharma” is the in-depth meaning associated with it. To highlight this point, we’ve also seen an example wherein a doctor is bound to perform a surgery on a patient with critical illness. Even though the doctor might have to cut open the patient’s body to perform the surgery, it would not be considered as “Adharma” (Harming others), because in this context, the doctor would be committing the greatest “Adharma” if he doesn’t harm the patient with his surgical instruments. Even though the harm might be caused on a short-term basis, the patient’s life is out of threat for a longer term. Hence, Bheemasena’s point here is that Yudishtra should not look at “Dharma” on an outward sense merely and he should understand the in-depth meaning behind it. 

Moving forward thus, the “Rishi Kumaras” who are standing nearby, also opine on this context. They tell Yudishtra thus, “oh Yudishtra! You’ve to understand one important thing here. As Bheemasena said just now – You’ve to look at “Dharma” in-depth and not in an outwardly fashion. You are saying that you will attain “Moksha” without doing anything in the kingdom and by undertaking “Vaanaprastha-Ashramam”. This is a wrong attitude. Who on earth has told you that you can attain “Moksha” without doing anything?” As the “Rishi Kumaras” ask thus, Yudishtra explains back – “Oh Great Rishi Kumaras! I’ve read in several “Dharma-Shaastras” that if you strive for “Moksha”, you’ve to abandon everything that you possess and whatever actions that you’re performing. If you’re exhibiting “Sharanagati” (Complete surrender) towards Bhagawan, then everything of yours is Bhagawan’s responsibility and you do not need to do anything henceforth! Bhagawan will take care of everything for a devotee who exhibits “Sharanagati” towards Him! I’m only trying to do this!” 

As Yudishtra says thus, the “Rishi Kumaras” reply back to him – “Oh Yudishtra! You are completely mistaken here! If you exhibit “Sharanagati” towards Bhagawan, where is it written that you can shun everything and go to the forest and sit? This is incorrect! The “Shaastras” may say that Bhagawan will take care of everything for a Bhakta who exhibits “Sharanagati”. But there is a catch here – The “Shaastras” never say that you should not do anything at all and renounce your life after exhibiting “Sharanagati”. Rather, your attitude towards performing your duty should change after exhibiting “Sharanagati”. For instance, you are going to a temple, offering prayers to Bhagawan, etc. It should not be in a manner that you offer all these things to Bhagawan, just for attaining “Moksha”. This will be like a business deal that you’re making with Bhagawan! Instead, your attitude should be “I’m loving this act of going to the temple and offering my heart-felt prayers to Bhagawan every day! I do not expect anything from Him in return! I’m afterall His child and He knows what best to give me at what time!” If this is our attitude towards our duty, it is completely selfless in nature, and this is what Bhagawan expects us to do after exhibiting “Sharanagati”. In other words, Bhagawan keeps on saying that we’ve to perform our duty, but with selflessness and detachment. This will automatically take us towards the path of “Moksha”!” 

We’ve also witnessed this as part of our Bhagawad Gita discussion as well. When Bhagawan Krishna talks about “Karma Yoga” to Arjuna, He emphasizes the same point repeatedly. He urges Arjuna to fight the war, not with the selfish attitude of winning it and enjoying all the luxuries of the kingdom thereafter. Bhagawan is wanting Arjuna to fight the war with a selfless attitude that he is performing his duty assigned to him by Bhagawan, thereby playing a small role in establishing “Dharma” in this world! If we perform our duties with this selfless attitude, automatically this paves the way for attaining “Moksha”! So for today, let us understand this important point very clearly and we shall continue this discussion further in the next episode as well! Stay tuned! 🙂 

Episode # 1267 – “Fighting a war & killing an enemy is not “Adharma”!” – Bheemasena highlights!!!

In the previous episode, we had witnessed Yudishtra standing firm to his decision of descending to the forest by undertaking the “Vaanaprastha-Ashramam”. Yudishtra opines that he had seen the world enough. He has faced so much in his life, that he wants to retire and leave the kingdom once and forever. He wants to go to the forest and perform “Tapas”, thereby striving to attain the highest “Moksha”. As Yudishtra says thus, we’ve seen Arjuna countering him with a very important point that performing “Tapas” with a lot of “Vairagya” (Will power) is the characteristic and the main job of a Brahmana Rishi and not of a Kshatrya warrior. As a king, Yudishtra should perform his duty towards the kingdom, and not to “run away” to the forest by shunning it. As Arjuna says thus, Bheemasena gives a different perspective to this – He recalls how Yudishtra was humiliated by Duryodhana and Co. many times in the past on several occasions. It was after all this humiliation, Yudishtra was able to succeed against Duryodhana. Moreover, for Yudishtra to become a king, King Dhritarashtra’s hundred sons have sacrificed their lives, and now if Yudishtra is not discharging his duties properly, the entire purpose of fighting this war would become futile! Hence, Bheemasena also concurs with Arjuna’s point that Yudishtra should return back to the kingdom, without giving such lame excuses. 

Moving on further, Bheemasena continues thus, “Oh Yudishtra! You’re saying that fighting the war and killing enemies is gross “Adharma”. Killing living beings might be “Adharma” as per the Shaastras, and I agree to it. But it is important to understand whom are you killing. Not every killing is wrong. Oh Yudishtra! You’ve killed people who were wreaking havoc in this world in terms of “Adharma”. This, as per the “Shaastras” is itself an act of “Dharma”. You’ve killed a few people who followed “Adharma”, for the greater good of the world, which is “Dharma”. Hence, you should not feel bad that you’ve been instrumental in the demise of all these warriors in the Kurukshetra battlefield. You should understand that you’ve performed your “Dharma” as a Kshatrya warrior. Now that you’ve performed your “Dharma” by fighting the war, the onus and responsibility is on you to continue protecting your people in the Hastinapura kingdom. If you desert your people and go away to the forest now, you will end up performing a gross “Adharma”. If you are not here, who will do all the “Ashwamedha Yaagas”? Who will feed the Brahmana Rishis who come to perform them? Who will feed the “Veda-Virpannas” who propagate the Vedas to this world? Who will ensure that the treasury coffers are full and charitable activities are carried on? All these responsibilities are also part of your “Dharma” only. Hence, rather than contemplating upon going to the forest, you should think about the “Dharma” tha you’re supposed to execute!” 

This seems to be a fair and valid point here. Bheemasena is explaining here that not all killing is “Adharma”, and harming living beings is not “Adharma” at all times. For instance, we go to a doctor for a surgery – The doctor has to take us to the operation theatre, administer the anaesthesia, take the necessary surgical instruments in hand and cut open our body to perform the operation, isn’t it? Now, can the doctor say – “Ahimsa Paramo Dharmaha” and put down the surgical instruments and run away from the operation theatre? What will happen to our health? Hence, at a critical time when the surgery is a life-saving one, the doctor has no other option but to harm our body by cutting it open with the surgical instruments. Here, of course the surgery is going to hurt us and is going to inflict a lot of pain in the short-run. But, this is essential for our long-term health and welfare. Hence, even though harming a living being might be considered as an “Adharma”, if that harming is performed for a greater good, it is considered as “Dharma” only. 

Similarly here also, Yudishtra has harmed Duryodhana and Co. in the war, which might outwardly be seen as an act of “Adharma”. (Yudishtra is claiming this to be an “Adharmic” act now). However, the war had happened with the sole purpose of restoring “Dharma” in this world. Moreover, this war has completely been orchestrated by Bhagawan Krishna’s divine will. Hence, according to Bheemasena’s argument, whatever Yudishtra has done is correct only, and there is no point to brood over whatever has happened! So for today, let us understand up to this point, and in the next episode, we shall witness whether Yudishtra is getting convinced with this argument from Bheemasena or not. Stay tuned! 🙂 

Episode # 1266 – “King Dhritarashtra’s 100 sons have sacrificed their lives for you to be the king!” – Bheemasena tells Yudishtra!!!

In the previous episode, we had witnessed the continuation of a very important conversation between Yudishtra and Arjuna. While Yudishtra is steadfast with his decision of descending to the forest by adopting the “Vaanaprastha-Ashramam”, Arjuna is trying his best to convince his brother not to go down that path without fulfilling his duties towards the kingdom. Arjuna’s point here is that, even though performing “Tapas” in the forest to attain “Moksha” is a good thing to do, it is only suitable for Brahmana Rishis who have everything under their control with their “Tapo-Balam”. However, for Kshatrya warriors like Yudishtra, this is not a good thing to do. Arjuna urges that Yudishtra should shun this idea of going to the forest for the sake of the Hastinapura kingdom. In due course of the last episode, we’ve also witnessed an anecdote from the Ramayana wherein Bhagawan Rama explains this concept through His actions very clearly. Thus, the point here is that, we should follow our “Varnaashrama-Dharma” and perform our “Karma” according to its requirements, thereby paving the way to attain “Moksha”. Here, Yudishtra is trying to deviate from his “Varnaashrama Dharma” of being a “Kshatrya” and this is where Arjuna renders important pieces of advice to him. 

Moving on further, as Arjuna tries to convince, Yudishtra is still not able to take it. He replies to Arjuna thus, “Oh Arjuna! You are not understanding what I’m trying to say. You do not know how divine the forest is. If you need water to drink, there is River Ganga. If you need food to eat, there are always trees which can give fruits and vegetables. If we need shelter, there are tunnels for us to rest. The natural surrounding is so amazing and peaceful. It is the ideal place for me to sit and perform penance without any disturbance. All through my life I’ve seen wars, fights, cheating, foul plays, etc. I’ve been feigned for no fault of mine. I don’t want to continue this any further. I just want to be alone, to do some thinking. I need to be away from all this now. I think it’s the right time for me to retire from worldly life!” 

As Yudishtra says repeatedly thus, Bheemasena cuts the argument and comes in the middle. Bheemasena has been listening to this story for quite sometime now and he has a different perspective to present here. Bheemasena says thus, “Oh Yudishtra! Think this way – You’ve fought the war at Kurukshetra for the past eighteen days. You have been made the king of Hastinapura wherein all the sons of King Dhritarashtra have sacrificed their lives for this. In other words, for you to become the king, Duryodhana and Co. have laid down their lives on the battlefield. You should continue to be the king and perform your duties towards the Hastinapura kingdom atleast for their sake. If you’re renouncing the kingdom like this abruptly, the entire purpose of fighting the Kurukshetra war goes for a toss, isn’t it? It is for this, we’ve also suffered in the forest for the past thirteen years. It is for this, we’ve undergone enormous trials and tribulations all through our lives, since our childhood days! Oh Yudishtra! Have you forgotten what Duryodhana has done to us ever since our childhood days? Have you forgotten how Duryodhana cheated you in the gambling game on that fateful day? Have you forgotten how Duryodhana and his Kaurava brothers insulted our wife Draupati? If you remember all these, you will not be talking like this today! Oh Yudishtra! The main purpose of fighting this war at Kurukshetra was to defeat the evil (“Adharma”) and with this, “Dharma” (Righteousness) should prevail. You’ve fought the war valiantly and tasted victory over “Adharma” as well. Now after all this, you should focus only on ruling the kingdom, rather than thinking negatively like this! Oh Yudishtra! Please understand that you’ve done “Dharma” by killing Duryodhana and Co. You are feeling bad about Karna’s demise. I also understand that Karna was our eldest brother, however, look what he had done to you and to all of us! Had he walked the path of “Dharma”, then whatever you’re feeling for him now is correct. But he did otherwise! So why are you worrying about it? You’ve to move on from this and continue to perform your duties towards the kingdom!”

Saying thus, Bheemasena gives a different perspective to the entire narrative that Arjuna is trying to set here. So for today, let us understand up to this point and we shall continue this discussion in the next episode! Stay tuned! 

Episode # 1265 – Significance of our “Varnashrama Dharma” – An important discussion!!!

In the previous episode, we had witnessed a very interesting anecdote from the Ramayana text, illustrating the point on how the roles and responsibilities of Kshatrya warriors are different from those of Brahmana Rishis. This anecdote is of Bhagawan Rama, Lakshmana and Mother Sita entering Sage Sutheekshana’s Ashramam in the forest during their exile period. Here, Bhagawan Rama clearly makes the differentiation felt, while He interprets Sage Sutheekshana’s words. While Bhagawan Rama and Lakshmana were on the lookout for a good place to reside in that area, Sage Sutheekshana gives a cryptic reply, saying that this is not a good place for them to stay due to the danger caused by wild animals. If we look at the outward meaning of this answer, we might think that Sage Sutheekshana is underestimating Bhagawan Rama’s and Lakshmana’s potential to overcome any form of threat. But if we look at the in-depth meaning of his words, we can understand that when Kshatrya warriors face a threat, the immediate response from them will be to take their weapon and attack. Brahmana Rishis will not like this happening around their vicinity, as they are extremely high on “Tapo-Balam”. Killing of living beings around, will cause a lot of negative vibrations, which hinders their process of penance. 

So in this context, Bhagawan Rama is clearly establishing the fact that the “Vaanaprastha Ashramam” is not suited for Kshatrya warriors. It is something to do with Brahmana Rishis, who do not take the route of violence and attacks. This is where Yudishtra is getting confused here. He wants to do something which Brahmana Rishis are experts in doing, by merely getting carried away by the natural and scenic beauty of the forest. He is not understanding the fact that if he takes this route, he will be disregarding the entire structure of our “Varnashrama Dharma”. Moreover, if an animal attacks him, he will not be able to handle that without a counter attack on that animal. This will result in harming living beings, which is against “Dharma”. So again, Yudishtra will start accumulating “Paapa Karma” and if this happens, what is the use of going to the forest? 

When we mention this point, we’ve to remember one more important thing – While talking about the differences between Brahaman Rishis and Kshatryas, neither Bhagawan Rama nor Arjuna are saying that one is greater than the other. In the modern-day context, this is worth mentioning, because a lot of misconception exists in the society that Brahmanas are of a higher order as compared to the others, and only Brahmanas are eligible to strive and attain “Moksha” This is absolute rubbish and nonsense. The “Varnashrama Dharma” only talks about the duties and responsibilities of each of the four classes of people. It does not differentiate between them by saying that one class is higher and the other is lower. In fact, the Vedas clearly mentions that in Bhagawan’s eyes, all living beings are the same. Even in the Bhagawad Gita, Bhagawan Krishna mentions during the “Karma-Yoga” discussion that all of us have to strive for “Moksha” by performing our duties. Each of us, irrespective of who we are, have our duties to perform in this world. For a Brahmana Rishi, the duty is to spread the essence of the Vedas and our Shaastras, and ensure that world peace is maintained through them. For the Kshatryas, the duty is to protect the kingdom and the Brahmana Rishis, and enable them to go about their duty towards the Vedas. For the Vaishyas, their role is to do business and feed the Brahmanas and Kshatryas accordingly. Like this, we have definitive roles for definitive people. However, when it comes to attaining “Moksha” and approaching Bhagawan, there is no differentiation here. According to the “Karma Yoga” discussion, all of us have to perform our respective duties, thereby striving to attain the highest “Moksha”. 

Hence, the entire attempt of demonizing the “Varnashrama Dharma” is only to undermine our Sanaatana Dharma by creating unwanted divisions in the society with all possible misconceptions. As ardent followers of our “Sanaatana Dharma”, we should ensure that we do not fall into such divisive politics. All of us together should strive towards “Moksha” in our own stipulated ways. So for today, let us understand this point very clearly, and we shall wait till the next episode to continue further! Stay tuned! 🙂