If MAHABHARATA is Jayam
Jayam (Bhauthika Dharma)
BHAGAVATHAM
is Tapa Tapa (Anubhava, experience)
Meanwhile Yudhishtra/Dharmaputra was down depressed after the
war had ended. He was laden heavily on guilt because of the different
situation where he was forced into doing adharma. He was heavily burdened
with wanting to go into sanyasa. To be away from the greed, revenge, that
brought nothing but tragedy. He felt it was impossible for him to get a clean
chit from his own conscience, and thus he felt that he wouldn’t be able to rule
with justice. He refused to listen to Bhagwan’s and Vyasa Deva’s advice. He
implored Bhagwan to leave him alone as he was determined to do what he wanted.
He told Bhagwan that he listened to him every time, and it was time he left him
alone. His mind was filled cognitive with feelings of guilt and
depression, consciousness laden heavily with guilt and of loss. This the core
idea of our own journey to overcome these two obstacles.
Though it was not of his own idea, in fact often prompted by Bhagwan,
and the situation had warranted and compelled him to do so. They say all is
fair in love and war. He still felt he did not have the right to be the king of
the land where the blood of his relatives and gurus fell. The war that took
away the husbands, brothers, fathers and so on, and leaving behind trail of
wailing widows, mothers, and sisters. “What kind of a ruler can I be? I am the
reason for the war and the losses.” These recurring thoughts put him into
depression.
Krishna said fine, but he needed to take the permission from
Bheeshmacharya who was still alive on the Sarashaiyya (bed of Arrows).
Yudhishtra agreed. Bhagwan once again led him, rest of the Pandavas, and
the others to Kurukshetra. This is the 3rd time he entered the
warzone. Once for the war, then chasing Aswathama, and now for the 3rd time
to see Bheeshmacharya. There Bheeshmacharya was waiting on the bed of
arrows for Utharayanam, rather waiting for Bhagwan himself. On the bed of
arrows, he looked like a deva. One would expect a person lying on a bed of
arrows to be in pain with face cringing. That’s exactly all expected too. But
there he was most peaceful. All the great munis were waiting for this moment
when Bhagwan met up with Bheeshmacharya. Narada was there with Vyasa deva
and other sages of the time. They say when in death bed pray to be like
Bheeshmacharya. Bheeshmacharya was happy to see Bhagwan. He knows that Bhagwan
came there just for his sake to give him Darshan. Krishna bhagwan himself
wanted everyone to listen to the wise words of Bheeshmacharya and understand
his life. Bheeshma was on the side of adharma, yet Krishna goes to him,
because Bheeshma was a mahatma. Though physically he was forced to fight for the
Kauravas, his mind was fixed completely on Bhagwan/Ishwara. Many who
followed Bhagwan witnessed the greatness of one of the magnificent
personalities to have walked on earth. Bheeshmacharya prayed to Bhagvan
who was beyond Desa-Kala (space-time), the Antar-atma (the bhagwan inside us),
Jagadeeswara (Ishwara of the whole). Bheeshmacharya asked Bhagwan to wait
with him till he leaves his body. Krishna prompts Yudhishtra to ask him
questions if he had any. In Mahabharata, this episode is explained with many
stories and sub plots.
Bheeshmacharya then looked at the Pandavas and broke into tears.
Yudhishtra thought it was because of the pain and gore scenario of the war zone
around him. But he spoke about how unlucky the Pandavas were: Being born in to
such a lineage, having Kunti as a mother, and Krishna Bhagwan as friend yet
they are suffering and continue to suffer. Everything is Kala Niyogan (time
destined) and when one is born the destiny is already decided by the Vasanas
you bring along and samskaras that you accumulate. Karma phala (consequence of
the karma) is different for each as everyone has different experience. The
repercussions of our karma will manifest at the right time, time for the fruit
to be experienced. Acharya says that “whatever is the order you place and
that’s exactly what you will get.” Our experiences are predestined, and we have
no freedom to stop that is coming to us in the future then why at all worry.
With the Prasadha Budhi just accept, because Bhagwan is the only constant with
you.
You have no freedom in the fruits of the actions, the freedom is in the
attitude of how you face it. We can hold on strong on the ground where we are
standing: accept with प्रतिषेध (by opposition) or as प्रसाद (offering it
away). Depression happens when we resist, rebel, and cannot accept.
Even with having Bhagwan by their side, they were still heavily laden
with Dukha (misery). If one does not change the way one looks at a problem one
might not find a solution. And moreover, outside sources cannot always solve all
problems. He continued to say “Krishna is not the form you see him as, he is
Adi Narayana, the aspect of creation, sustenance, and destruction. With
prakriti as the manifestation shakti, with that power of Mohamaya he took the
form Krishna Bhagwan to help satjanas and guide people away from aviveka to
viveka. They saw Bhagwan as their friend, Sarathi, cousin, dhooth (messenger),
but not as their Antar-atma. Bhagwan never saw difference in anyone including
Kauravas, although the others saw them to be. Sukham is only when you have the
Atma balam of having Bhagwan as the only resource.
As Aptly said in
Bhagavath Geetha
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥
Yudhishtra was down depressed, dejected, with lot of remorse, and
dysphoria. Bheeshma was like a tortoise able to withdraw from the material,
unperturbed by the events, no guilt or feeling of loss. He had given his mind
to Bhagwan and physically he served the Kauravas. Only the body was given to
the world. Its only when the mind follows the body that one gets lost. He is
one of the 12 acharyas to have had the knowledge of the Bhagavatham, others
being Lord Brahma, Shiva, Narada, the four Kumaras, Kapila, Prahlada,
Svayambhuva Manu, Janaka, Maha Bali, Sukadeva, and Yamaraja.
In our Vyavahaar (conduct), we make mistakes, adharma happens, because
we are not perfect that’s prakriti niyogam (by nature). These mistakes should
not tie us down with guilt etc. Mind should be free from this kind of guilt and
loss. Go towards our own Antar-atma the temple of bhagwan. The best examples
are Sage Valmiki and Tulasidas.** (Their stories at the end of this article)
Vishnu Sahasranaama: Most of the
mantras and compositions happen in Dhyana awastha (Meditative state), but
Bheeshmacharya composed Vishnu Sahasranaama in a physically incapacitated state
but with a stable mind. Charaka Rishi tells us that all medicine can treat the
physical body and for the mind its Vishnu Sahasranaama. Disease is of 2 types:
Prakriti Dosham: Imbalance of Vatham, Pitham, and Kapham and Effects of the
previous births (Poorva Janma kritham Paapam vyadhi roopena
darshyate/Badathe: पूर्व जन्म कृतम् पापं व्याधिरूपेण बाधते)
Bheeshmacharya further explained how a kingdom should be; how everyone
should be able to walk the streets without fear, be it women or men or young or
old. He told Yudhishtra that he cannot escape the dharma so he should stay back
and rule. Yudhishtra had all the material ingredients for happiness, that he
earned, struggled, fought for, but Bheeshmas life was tyagam (sacrifice),
everything that he gave up without regret. One gained and one gave up, that
made all the difference. Acharya says Happy on the thorn and the other unhappy
on the throne. Bheeshma lay on it as if it was a bed of roses.
Bheeshma addressed the Pandavas, told them how much their mom suffered
and how he thought that the children will be better off, but they too went
through so much hardship. Its kala kritham/time bound. Time is something no one
can manipulate or play with. Even Bhagwan never interfered with Kalam. He tells
Yudhishtra to go ahead and rule well, keeping Bhagwan in his heart and
body providing services to the kingdom.
Bheeshmacharya tells them “It’s time for me to leave this body, that’s
why bhagwan got you here. Utharayanam timing is nearing. With mind in the
Antaratma I close the eye and I see your see the Chathurbhuja Roopa.” He looks
at Bhagwan who is all smiling and the love seemed to be flowing towards him.
And he chants a sthuthi while leaving his body. This is the only sthuthi that
was said just before the Layam towards Deha Tyjam. With eyes fixed on Krishna
inner and outer mind fixed on Swatejas, mind in Antaratma and eyes on
Krishna. Bheeshma now recollects all the stories and imageries from
Bhagwan life:
He sees the Upasana roopam (physical form for worship) of Bhagwan draped
in yellow silk (Pitambaradhari), complexion of the raincloud with a blue hue,
peacock feather adorned on his tied-up hair, smile overflowing with Karuna
(compassion).
He reminisces Bhagwan’s roopam at the war zone. The sand covered face
with sweat that dripped down on his face, and his body bleeding by the arrows
which Bheeshmacharya had shot on him. He recalls how as instructed of
Partha/Arjuna, Bhagwan brought the chariot right in the middle of the warfield.
And where with one look (eekshana shakti) killed all the enemies, and remaining
unperturbed by anything.
He then thought of how Arjuna broke down. How Arjuna assumed that
Bhagwan would come down to his level and thought Bhagwan would listen to him.
But then how Bhagwan raised him with the dharma Upadesha. He then remembers
Bhagwan’s karuna when he broke his promise to his brother Balarama for keeping
Bheeshmacharya’s promise. **
**Bheeshmacharya was threatened by
Duryodhana that forced him to take a vow to kill the Pandavas. The spies in the
palace informed Draupadi/Panchali about this and she approached Bhagwan. He
asked her why she was crying, and she replied that she was going to become a
widow. And wondering why she even had to tell, because Bhagwan knew everything.
Bheeshma Pitamah has taken a vow, and all knew he keeps his vows. She knew in
her heart that with Krishna by her side nothing can happen. Krishna asks her to
join him for a visit to Bheeshma Pitamah home. At the entrance Bhagwan asked
Draupadi to remove her slippers and give it to him as they entered his chamber.
Bheeshmacharya was engrossed in pooja. Bhagwan signalled her to take blessings
and do namaskaram. As she did that, she broke down into tears and despite
knowing it was her, he blessed her anyways “deerkha sumangali bhav.” Draupadi
broke down again as she became the cause for him to break a promise of the
great Bheeshmacharya. The maharadhi who never went back on his promise even for
his mother had to the break a vow.
But he understood that this did not
come from Draupadi’s own accord so slowly looked behind him to see a smiling
Bhawan standing behind him holding Draupadi’s slippers. Bheeshmacharya smiled
and swore that Bhagwan would break a promise too.
Balarama was against the whole war.
He explained to Krishna that both sides were relatives in fact Duryodhana’s
daughter Lakshmana was married to Sambha Bhagwan’s son from Jambavathi. Bhagwan
had promised Balarama then that he would not take up a weapon and only be a
sarathy to Arjuna. But On the 9th day of the war, Arjuna’s
chariot had crashed badly and he was completely covered in arrow. Bhagwan to
protect Arjuna summons the Sudarshana Chakra and directed it to Bheeshmacharya,
who was the cause of the state of Arjuna. Bheeshmacharya, keeps his bow and
arrow down ready to be killed by Bhagwan. Bhagwan smiles knowing that his
promise was broken too, then withdraws the chakra and blesses Bheeshmacharya.
Then he thinks of the blessed Gopikas who became yogeswaris by Bhagwath
smarana alone. He recalls the Rajasooya Yagnam where Bhagwan sat on the golden
throne.
He then fixes his mind on Bhagwan, leaving all the Bheda Budhi. “I am not
different from you. You are with me.” Bheeshmacharyas teacher was his own
mother Ganga who flows down no matter what. He in his ananya bhavam, slips away
from the roopa bhavam towards the tatwam, consciously. He pointed out to
all and said that that this Bhagwan is Iswara Swayam. He prays to Bhagwan and
starts to slowly withdraw his prana and as and when he did that the arrows fell
off from the respective body part and in the end when his atma left there were
no marks of any wound left on the body. Bhagwan wanted everyone to witness this
layam, can’t imagine a better way to go. He was a sthithapragya. He took
his last breath as his atma merged into paramatma. This is the way to go and
Bhagwan refers to this episode during his own deha viyogam.
Bhagwan stayed on and got an Aswamedha done by Yudhishtra. By then Satwiki and Udhawa came to take him back to Dwaraka. Subhadra, Kunti, Yuyutsu, Gandhari, Dritharashtra, Uthara, Panchali all in tears and couldnt bear the separation. They were reminiscing the days they spent together, things they have been through together, and all the fun times.
As soon as he reached Dwaraka, he blew his conch, the paanchajanyam, and all
ran towards him; welcoming him with fruit flowers, milk, butter. He hugged them,
held their hands, paid respect to all who wanted to see and touch him.
VALMIKI AND TULSIDAS
Ratnakar was a cruel hunter and a thief who lived in the forests.
Everyone was afraid of him; he was a terror. One day great sage Narada (Sapta
Rishis in other versions), came his way and Ratnakar jumped in front of him and
demanded Narada hand over the valuables.
Calm, composed, and compassionate Narada responded that he only had the
rags he was wearing. For some reason Narada’s cool and unafraid attitude
surprised Ratnakar. Narada started to explain about the wrong doings he has
resorted to committing and asked him whether his family who shared the fruits
of his bad actions would share his sins? He was taken aback with that question.
He rushed home with the query and was crushed by the response he got. None of
them would share his sins. He ran back a transformed man and Narada initiated
him to the Rama Nama, name of Rama.
Ratnakar sat down in the forest chanting in total meditation for so many
years that an anthill grew all around. When Narada returned, he cleared the
anthill and renamed him as Valmiki (from a Val-mika=ant-hill). And that Valmiki
rishi composed the Ramayana.
Tulsidas was an orphan (abandoned) who was married to Ratnavali. Maybe
the lack of affection as a child, he was overly obsessed and passionately
devoted to his wife. He could not live without her. One of those days her
mother fell ill, and she went to visit her while Tulsidas was not home. Not
finding her at home he became distressed and swam the Yamuna River the very
night. She was surprised to see her husband drenched in water and chided him
for the act. She criticized for being obsessed by the flesh and bone of the
body and told him that if he even had half that devotion towards God he would
have been redeemed by now. It was a wake-up call, and he dropped his life of a
householder then and there. He composed the Ram Charitra Maanas which he starts
by thanking his wife.
Comments
Post a Comment