Story 6

Story of Dharmavyadha & Kausika[i]

Here is a story of a two persons- one a born soodra and another a born Bramhin with opposite virtues that define the varna. Does the birth decides the varna of a person or the character, qualities and activities decide the varna of a person?

What is swadharma?

Can one attain realization by abandoning one’s duties and sticking to penance? Please read and reflect.

Kausika was a renowned scholar and a sage. His ambition for higher knowledge and his desire to attain more powers goaded him to leave the house much against the will of his old parents. He left them and went to a forest, did more tapas and attained super natural powers. One day it so happened that a crow had cast its excreta over him when he was sitting beneath a tree. Kausika got very angry and stared ferociously at the crow. The crow was scorched and turned in to ashes. Kausika was very much amazed since he could physically witness his prowess.

On the next day he went to the nearby village for biksha (alms). He was standing in front of a house and calling for alms. The lady of the house asked Kausika to wait for a few minutes and went inside the house to fetch alms. By that time, her husband came to house. He was very hungry and quite tired. The lady was the follower of traditional dharma and the dharma dictates that she should give priority to her husband. She served food to her husband and then came out to give alms to Kausika. Kausika was quite upset for making him wait for too long and stared at the lady quite ferociously. The lady looked cool and replied that she was not a crow to be scorched by his anger. Kausika was amazed as to how she knew about the crow episode on the previous day. He could know that her intuitive power was due to her steadfast belief in following her dharma (giving priority to her husband). He begged pardon and asked her to teach him dharma.

The lady asked him to drop down the krodha (anger) which was the root cause for the fall of a man. One’s anger is one’s enemy. A real Bramhin is one who has conquered anger. Any person of any Varna can be called a real Bramhin if only he drops off his anger[ii] and arishadvargas[iii] She then advised him to meet a satvic person by name Dharmavyadha for an elaborate lesson on dharma. “Dharmavyadha is a man of pious character who speaks only truth and always takes care of his old parents”, she added. Kausika said, “Oh, great lady! Your advice is a boon for me. I am a happy man now”. Kausika took leave from the lady and proceeded towards Mithila where Dharmavyadha was residing.

Kausika was enquiring about the whereabouts of Dharmavyadha. People led him to a place where the animal meat was being sold. There in a corner, he found Dharmavyadha selling the animal meat. On seeing Kausika, he came to greet him. ‘I am happy that you have come here on being sent by the lady. Please tell me how I can help you’.  Kausika was again surprised as to how she could know about him. Still he asked Dharmavyadha, “It appears that you are a learned man. It is not good on your part in indulging in this meat business”.

Dharmavyadha replied, “Oh sage, this has been the business done from time immemorial by my forefathers. This is our family dharma and I have been performing it. Please do not blame me”[iv].

“I do not kill any animal. I do business by what is being killed by others. I do not even consume the meat. Always I speak truth and do service to my parents”.

Dharmavyadha continued, ‘Believe me, if a born soodra develops good habits, he can become a Vysya, a Khatriya or a Brahmana[v].

He continued, “Oh! Sage, you have come out of your house by neglecting and insulting your parents. Your parents have become old and they are now blind. The penance that you are doing is useless if you forget your basic dharma of taking care of your parents at their old age”.

Kausika repented a lot for his act of ingratitude towards his parents. He went back to his home and started doing service to his old parents.

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[i] This story is taken from Vana Parva of Maha Bharata written by sage Ved Vyasa.

[ii] क्रोध: शत्रु: शरीरस्थो मनुष्याणां द्विजोत्तम

य: क्रोध मोहौ त्यजति तं देवा ब्राह्मणं विदुः (Vana Parva 206.33)

krodha: śatru: śarīrastho manuṣyāṇāṃ dvijottama

ya: krodha mohau tyajati taṃ devā brāhmaṇaṃ viduḥ

[iii] Arishadvargas are six enemies to a person. They are kama(lust), krodha(anger), lobha(greed), moha(delusion), mada(pride), matsarya(jealousy).

[iv] कुलोचितमिदं कर्म पितृपैतामहं परम्।

वर्तमानस्य मे धर्मे स्वे मन्युं मा कृथा द्विज ।। (Vana Parva 207.20)

kulocitamidaṃ karma pitṛpaitāmahaṃ param।

vartamānasya me dharme sve manyuṃ mā kṛthā dvija ।।

[v] शूद्र योनौ हि जातस्य सद्गुणानुपतिष्ठत:

वैस्यत्वं लभते ब्रह्मन् क्षत्रियत्वं तथैवच

आर्जवे वर्तमानस्य ब्राह्मण्यमभिजायते (Vana Parva 212.11,12)

śūdra yonau hi jātasya sadguṇānupatiṣṭhata:

vaisyatvaṃ labhate brahman kṣatriyatvaṃ tathaivaca

ārjave vartamānasya brāhmaṇyamabhijāyate

Points to ponder

1. Dharma is to abide by the dictum of ‘dignity of labour’. How do you corroborate by the story of Dharmavyadha?
2. Varna system of society is originally conceived by the qualities of a person. Birth in a particular varna will not bestow dignity to a person. Discuss.
3. Scholarship is a useless fad if one fails in one’s basic responsibility. Discuss it with the character of Kausika.
4. Anger and ego do not augur well to claim a flawless character. Discuss from the characters from the story.
5. Who is a real Brahmana? Do you feel anybody and everybody can become a brahmana by developing virtuous characters? Obverse, Can all persons born as Bramhins claim the title of a Brahmanas?

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Episode 5

One Lady for five Men

(Draupadi’s Marriage with five Pandavas and yet no disputes among the Brothers)[i]

In the history of human race we find innumerable stories of wars being fought for the sake of a woman. Brothers, cousins, friends, blood relations, kings and the like fought bitter battles among themselves to win over the heart of a lady. Empires have fallen, kingdoms perished, friendships rattled and institutions have been broken to pieces – all to gain the hand of woman.

Here is a story of Draupadhi marrying five brothers and yet there was no dispute among the brothers for the sake of her. How the marriage took place? What was the dharma that protected them from quarreling?   

Drupada, the king of Panchala performed a great Yajna with the intention to have a son capable enough to kill Drona (the teacher of archery for Pandavas and Kauravas) and a daughter beautiful enough to marry a great warrior Arjuna.  As desired, a warrior armed with bows and arrows emerged out of the fire and he was named as Drushtadyumna. Then a young damsel looking like a celestial queen emerged from the same fire in the Yagna and Drupada named her as Krishna (subsequently came to be called as Draupadi).  The literal meaning of Krishna in Sanskrit is black and the name was given to her as she happened to be a black beauty.

Drushtadyumna became the disciple of Drona and the latter accepted him as Shishya (disciple) and imparted him the art of warfare. Drona knew very well that his present day disciple was going to be his destroyer in future. Thinking that the destiny cannot be changed and with the intention to gain the fame that he was not vindictive, Drona was magnanimous in teaching him the art of warfare.

From the day of Draupadi’s birth, Drupada was very much aware of the fact that she would become the wife of Arjuna. But everybody was believing that Pandavas were scorched to death in a great fire in the house of lak engineered by the cruel Duryodhana. Pandavas survived from the tragedy and they were moving incognito from place to place in the guise Bramhins, living on alms collected from house to house. 

Drupada was keen to have the marriage of his daughter fast and he did not know the whereabouts of Pandavas. He announced an open Svayamvara for her daughter. Many kings from different kingdoms tried to shot an arrow against a rotating fish on the roof top by seeing its shade in the water beneath the roof. All efforts of all kings proved in vain. Arjuna in the guise of a Bramhin came forward and won the game much to the astonishment of many kings and warriors. Draupadi came forward to garland the coveted warrior Arjuna. Unable to bear the insult, Duryodhana and his team pounced upon Drupada. As there was a hell of noise and pell-mell condition, Dharmaraja left for home along with Nakula and Sahadeva. Bhima and Arjuna came to the rescue of Drupada and defeated  the Kauravas and other kings.  Sri Krishna intervened and pacified all warriors as the entire process of Svayamvara was done according to the prescribed rules of the game.

It was almost midnight and Arjuna and Bhima reached their house along with Draupadi. The mother of Pandus, Kunti was worrying as to what would happen to Bhima and Arjuna. Arjuna, on reaching home, told, ‘Mother we have brought a biksha (alms) intending Draupadi’. Without turning her head towards Arjuna, she told to distribute it among all brothers equally. Then she turned her head and found to her astonishment a beautiful lady standing on the back of Arjuna. She had told to distribute the bounty thinking that it was food. How can a single woman can become the common property of five brothers? There lies an ethical dilemma. On one side her words cannot go untrue and on the other side it is not dharma to get a woman married to five brothers. Then she asked Dharmaraja only to pronounce the dharma for the given situation.

Dharmaraja turned towards Arjuna and told, ‘You gained her in the Svayamvara by aiming the bow and so you marry her’. But Arjuna raised a dharmic issue. ‘As per dharma, I can marry after yours and Bhima’s marriage as I am third in succession. After me Nakula and Sahadeva should marry. So you only tell me as to what we should do, given the background of mother’s words’, Arjuna told. Then all brothers looked at Draupadi and everyone had desire towards the beautiful lady. Dharmaraja easily detected the minds of his brothers and told his mother, ‘she will become the wife of all of us’.

The spies of Drupada were observing what was happening in the small hut of Pandavas and rushed back to inform Drupada. Drupada was not still sure whether they were Pandavas. He invited them for a gala lunch on the following day and enquired with the elder brother as to who they were. Dharmaraja revealed their real identity and the person who won the Svayamvara game was none other than Arjuna. Drupada’s was overwhelmed with joy and immediately proposed to conduct the marriage with Arjuna. Dharmaraja expressed his intention of marriage of all brothers with Draupadi. ‘But is it according to Dharma? We have seen one man having many wives but never seen one woman having many husbands’, inquired Drupada.

‘Dharma is quite subtle. Let us tread on the path trodden by our elders. What my mother ordered for all of us is dharma for us and it is my intention also[ii]’. Drupada was not satisfied. He wanted to discuss the matter on the following day.  Sage Vyasa arrived to the place and told Drupada that what was being told by Kunti and Dharmaraja was as in accordance with Dharma. He also revealed the story of Draupadi and Pandavas in their previous birth (story of five Indras and Swarga Lakshmi; and the story of virgin Rishi lady seeking husband five times with Lord Shiva)[iii] and how it was ordained by Rudra that all brothers should marry a single lady in the current birth. Then Drupada agreed for consummation of marriage with all five brothers.

While days were rolling by, Narada visited the place of Pandus. Then he spoke to all five brothers secretly an important matter. ‘All of you have now become the husbands of Draupadi. In order that there should be no rivalry among yourselves for the sake of a lady, I want to tell you a story’. They were eager to listen.

Sunda and Upa Sunda were two brothers. They were two deadly demons (Asuras) and by the boon blessed by Bramha, they even defeated all gods. They were so close to each other that they never quarreled for anything in life. They asked for a boon of immortality but Bramha could not bestow the boon defying the  nature of natural Dharma. They were so close companions that they sought a boon by virtue of which they cannot die by anyone except by their internal fighting and the same was sanctioned.

The gods did not know as to how they could create dissension between the brothers. Upon their request Viswakarma (Chief Architect for Gods) took out a sesame (til in Sanskrit) size of beauty from each beautiful object in the world and created  the most beautiful lady of the worlds and named her Tilottama (the best of beautiful til). One day she was strolling in a beautiful garden nearer to the visible distance of Sunda and Upa Sunda. Both brother saw her and mesmerized by her enchanting beauty. Both wanted to possess her and verbal duel ultimately resulted in to duel of fists. Both fell to the ground dead to gain the hand of a lady who mesmerized their minds and clouded their discerning intellects.

Narada completed the story and suggested some plan of action. All Pandavas took an oath that if any one person was with Draupadi, other persons should desist from going there and see them in privacy. If any violation happened, the offender had to leave for forest life for twelve years. From then on wards, they lived happily abiding by the dictum of their own oath.

On one occasion, Arjuna had to go inside to take his bow when Dharmaraja and  Draupati were in privacy. This he could not avoid as he had to chase the thieves which he had to attend on priority. “It is the duty of the king to protect people from thieves as he takes one sixth of people’s income as tax. If he fails in his duty, he attracts all sins of his people”[iv]. As Arjuna violated the own oath for performing some other dharmic cause, Dharmaraja suggested that Arjuna need not go for forest life. Still Arjuna desisted and went for forest life. All Pandus lived happily without any quarrels for life.

A single lady was never an impediment before their strong will and their obsessive adherence to the dictum of their own oath.

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[i]  The story is from Adi Parva of Maha Bharata written by sage Vyasa.

[ii] सूक्ष्मो धर्मो महाराज नास्य विद्मो वयं गतिम्

पूर्वेषामानुपूर्व्येणा यातंवर्त्मानुयामहे - Adi Parva, Draupadi Svayamvaram, 28

नमे वागनृतं प्राह नाधर्मे धीयते मति:

एवं चैव वदत्यम्बा मम चैव मनोगतिम् - Adi Parva, Draupadi Svayamvaram, 29

[iii]  The stories of five Indras and Swarga Lakshmi; and the story of virgin Rishi lady seeking husband five times with Lord Shiva are to be studied from Adiparva. Anyone can seek clarifications by inserting comments in the blog.

[iv]  अरक्षितारं राजानं बलिषड्भागहारिणम्

तमाहु: सर्वलोकस्य समग्रं पापचारिणम् – Adi Parva 217-9.

Points to ponder over

1. Is it the nature of Dharma that it changes over the tunes of times or changes from the perspective different persons? If so, what is eternal?

2. Can a dictum of dharma be followed without codifying it into law?

3. What are the essentials for practicing dharma?

4. What are the dharmic duties of the king towards his subjects?

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Episode 4

Story of Mandavya[i]

This is the story of sage Mandavya. The sage is the advocate of a law that children below the age of fourteen shall not attract sin for their  misdeeds and hence they cannot be punished. Please read the story and reflect.

Mandavya was a sage and one day he was sitting beneath a tree in his Ashram. When he was in deep meditation, a few thieves being chased the soldiers, entered into his Ashram and hid inside. The sage did not observe what was happening. The soldiers questioned the sage as to whether he had seen the thieves running there. The sage did not answer as he was in deep meditation. The soldiers searched inside and found the thieves as well as money. They tied all the thieves and also the sage and presented them before the king.  The king imposed ‘Soola Danda’ (death sentence by thrusting over a raised trident) to all the people. The soldiers did what was ordered by the king and they felt that he was dead.

Mandavya was such a great Rishi that he continued doing penance in spite of the physical suffering. Pain is to the body and not to the soul. The people in and around were surprised to see the great sage surviving the pain of the trident and still pursuing the penance. For anybody’s query he used to reply that no one was responsible for his suffering.

A few days later the king came to know through his soldiers that the sage was surviving the heavy odds. The king rushed to the spot and ensured the sage was safely grounded from the trident. Upon his orders the soldiers tried to remove the trident but in vain. Then they cut off the trident to certain point but the pointed edge was struck to his body only. The king profusely apologized and left the place. Mandavya began wandering with the trident edge and was meditating continuously. He was famously called and eulogized by all as ‘Ani Mandavya’ (Mandavya with trident).

One day Mandavya met the God of Dharma and asked the reason for his punishment by the king. The God replied, ‘When you were in your childhood you had inserted the sharp darbha (kusa grass in Sanskrit) grass into the tails of the locusts. So I have imposed this punishment upon you. Just as small charity results in the merit growing in geometric proportion, a small sin results in agony growing in geometric proportion’[ii].

Mandavya did not agree with the logic and reasoning of the God of Dharma. Any unrighteous act (adharma) done during childhood should not attract punishment. The law, after all, should be ethical and amenable to reason. He cursed the God of Dharma to born on earth for a couple of years. With his power of tapas, he ordained that ‘no child below fourteen shall attract sin for juvenile delinquencies’[iii]

Later on the God of Dharma was born as Vidura, brother of Dhritarashtra and Pandu Maharaja.

Points to ponder

1.    Do you agree that law is the codification of ethics and morals?

2.   Can a law sustain against the principles of Dharma?

3.   Who has to take the responsibility of adharma being practiced by children below fourteen years?

4.   Can a meritorious person prescribe law for the general populace like Mandavya did in Maha Bharata?

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[i] This story is from Mahabharatha Adi Parva by sage Ved Vyasa.

[ii] स्वल्पमेव यथा दत्तं दानं बहु गुणं भवेत्

अधर्म एवं विप्रर्षे बहु दुःख फलप्रदः  - Maha Bharatha Adi Parva 107.12.

[iii] आचतुर्दश काद्वर्षान्नभविष्यति पातकं

परतः कुर्वतामेवं दोष एव भविष्यति  - Maha Bharatha Adi Parva 107

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Episode 3

Duryodhana’s Expedition to Forest to demean Pandavas[1]

The game of dice between Pandavas and Kauravas is a well known story. Pandavas suffered defeat due to the deception on the part of Sakuni. After the game of dice, Pandavas were exiled to forest for thirteen years (twelve years of forest dwelling and one year incognito).   Forest life was dreadful and the comforts of kingly life were woefully absent. While they were in the Dvaitavana (name of the forest), Durdyodhana wanted to see their miserable plight personally. The devilish joy of Duryodhana drove him to forest with all his princely paraphernalia. He took large number of army, chariots, elephants, queens and dance troops to the forest to show off his pomp and pageantry before the beleaguered Pandavas.

By that time Dharmaraja was performing a yaga in the forest. A few yards away from their hermitage, the entire caravan of Kauravas was camped. Kauravas came to the forest ostensibly to hunt wild animals to protect the innocent people. But Kauravas indulged in revelry. There were dancing girls dancing to the tunes of loud music and musical instruments, much to the chagrin and discomfort for the Pandavas. But Duryodhana was the official emperor and all the forests and lands were the property of the emperor. Pandavas, bound by dharma, cannot complain against the disturbance created by the rivals. They know that the Kaurava’s entourage to the forest was intentional and intend to destroy the peace of Pandavas. 

In no time there was change of fortune. Duryodhana’s followers were obstructed by a powerful Gandharva, Chitraratha when they tried to enter a lake of water. Duryodhana was enraged and put forth all his powerful chieftains including Karna to defeat Chitraratha. But the efforts of Kauravas were in vain. Chitraratha physically caught hold of Duryodhana, his brothers, Karna and other important warriors in the battle and made them captives. A few soldiers came running towards Dharmaraja and told that the Kauravas were made captive and being taken away by Chitraratha.

Bhima was delighted to hear the news. “These people came to see our plight and enjoy here. Now they got a big defeat”. But Dharmaraja showed pity towards Kauravas. “When somebody is in difficulty and approaches us for protection, it is our dharma to protect them. Moreover, they are our brothers (cousins) and when an outsider tries to destroy them, we need to stand in unity”.

Bhima was not willing to listen to the sober words of Dharmaraja. He told, “They have given me poison when I was a child. They tried to scorch us in fire. They disrobed Draupadi and exiled us to the forest. They don’t deserve any sympathy”.

Dharmaraja was steadfast in his dharma of protecting the surrendered persons. . He further declared, “When we face risk from some outsider, we are not five but one hundred five (Hundred Kauravas plus five Pandavas). When a fight happens amongst us they are hundred and we are five”).[2]

In fact, it is my duty to immediately plunge into action and save my brothers (Duryodhana and his brothers). Since I am in Yagna deekha and I cannot now go out. All of you go and release Duryodhana and his party from the clutches of Chitraratha. Ultimately, Bhima and Arjuna had agreed to obey the orders of Dharmaraja.

There was a big fight between the five Pandus and the armies of Chitraratha. The five brothers could subdue all the forces of Chitraratha. Chitraratha accepted his defeat and with folded hands approached Arjuna. “Hi, Arjuna! In fact I captured Duryodhana and his team since they tried to demean you people and show off their pomp and pageantry before you. I came here upon the orders of Lord Indra who is your well wisher. Please allow me to to take these bad people with me”.

Arjuna replied, “I can understand your constraints. But I am bound by the orders of my brother, Dharmaraja. Please present him (Duryodhana) before my brother and let him decide the next stage of action”. 

Chitragreeva obliged and pleaded with Dharmaraja not to release Duryodhana and others for their nefarious intentions. But Dharmaraja, an embodiment of Dharma, was not willing to toe the line of aggression. He asked Chitraratha to release the captives.

Upon then release, Dharmaraja advised Duryodhana, “Dear brother! All times are not ours and fortunes change from time to time. One should abide by Dharma all the times and that distinguishes a righteous man from a normal person. Please go home with your brothers and live there happily”.

Duryodhana was shamed to the core. He went to the forest to disparage and defame the Pandavas but he had to save his own life upon the mercy of Pandavas.

Questions to ponder

1. What is the power of forgiveness in life?
2. Is forgiveness part and parcel of Dharma?
3. Are the intentions of Dharmaraja in releasing the wicked people from the captivity of Chitraratha are strategic?
4. Can we afford to discard Dharma in testing times?
5. We all know that the internal rivalries among the kings paved the way for the subjugation our country by the British? All the kings of India must have known the story of Dharmaraja’s advice that “When we face risk from some outsider, we are not five but one hundred five (Hundred Kauravas plus five Pandavas). When a fight happens amongst us they are hundred and we are five”. Then why did they fight and paved the way for British rule?  Do you agree that we do read stories but don’t internalize them?

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[1]  This story is taken from Vana Parva also known as Aranyaka Parva written by Ved Vyasa.

[2] महता हि प्रयत्नेन संनह्य गज वाजिभि: अस्माभिर्यदनुष्ठेयं  गन्धर्वैस्त दनुष्ठितं (Vana Parva, 242.15)

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