Episode 39

Akshaya Patra – The gift for a Dharmic cause

(Understanding Karma Yoga and Grihasta Dharma) [i]

Vana Parva, the third book of Maha Bharata is the second biggest out of the eighteen cantos of Maha Bharata. Veda Vyasa has devoted 13664 slokas for this book, thus making it an elaborate document.

While Adi Parva represents the birth and growth of Kuru clan (both Pandavas and Kauravas) and the Sabha Parva represent the animosities (Gharshana- घर्षण) in the Sabhas, the Vana Parva gives a chance for introspection (antarmathanam - अंतर्मधनं) in the tranquil and serene forests.

Defeated in the deceptive game of dice, Pandavas got thoroughly humiliated and they were emotionally and psychologically in a depressed mood. That led them to forests to seek solace. Vana Parva discusses the escapades of Pandavas in the forests.

Vana connotes forests which represent peace and tranquillity far from the maddening crowds of human dwellings. What is required to Pandavas is the courage to withstand adversities with equanimity and develop the inner strength. Veda Vyasa introduced at least twenty-two upakhyanas (stories which are relevant but not connected to main story) and a few counselling by sages to instil confidence in abysmal loneliness.

Some discussions revolve around various facets of dharma (not necessarily stories) which no serious reader of Maha Bharata can afford to ignore. In my episodes, I propose to discuss those discussions also.

The purpose of Puranas and Itihas is to discuss the eternal truths of Vedas and Upanishads in a story form. In modern terminology these are case studies to understand Vedanta and Upanishads. The text is a pretext to explain deeper meanings and we should not miss the spirit of Maha Bharata by dwelling in the letter of Maha Bharata text (only stories) and forgetting the spirit behind the grand narrative.

The Story

After losing the game of dice, Pandavas had left Hastinapuram and from the gate of Vardhamanapuram started their long journey towards the forests. On the first day they took rest under the shade of a Banian tree by name ‘pramāṇaṃ’ on the shores of the Ganga. Citizens of Hastinapuram also started following them. The repeated requests of Yudhishtira to them to stay back proved futile and they no longer wanted to live with an adharmic (non-righteous) king, Duryodhana.

Association with a fool induces moham (fascination/appetite). Association with a good person helps in leading a dharmic life. So, one should always be with wise, calm going and good chartered people (Vana Parva 1.25). But Yudhishtira’s problem was different. Pandavas had to live on fruits and roots available in the forests. How can they feed the accompanying hordes of people?

The Brahmins accompanying Pandavas realized the agony of Pandavas. They told that Yudhishtir need not worry about the issue and they would get their own fruits and roots. Dharmaraja felt insulted at his inability to provide food to his guests. He felt unconscious and fell to the ground.

Tips for happiness and self-boosting (Janaka Gita)

A rishi by name Saunaka approached Yudhishtira and tried to enthuse him.

शोक स्थान सहस्राणि भय स्थान शतानि च

दिवसे दिवसे मूढं आविशंति न पण्डितम् [ii] – There will thousands of things which necessitate worrying and hundreds of things which create fear in life. But they pervade a foolish person and they have no influence on a wise man.

A wise man will not indulge in deeds that are in deviance with jñānaṃ; and in deeds that ditch happiness. Oh, Yudhishtir! Once upon a time Janaka had sung ‘Janaka Gita’ to make one’s own life happy. I shall narrate his wise words for your benefit.

A person gets physical misery by four things – disease, disaster, strain, and the loss of the loved object. A person can overcome these things by two methods - preventive action and just not thinking too much over them.

The misery of the mind destroys the vitality of the body. If you put heated iron into water, the water sulks. The mental misery is like a heated iron ball and the body is like water. Just as the fire is extinguished by water, the misery of the mind has to be over come by discriminating intellect (jñānaṃ or Buddhi).

The root cause of misery is ‘sneham’- interest in worldly activities. The human being is suffering due to his excessive ‘sneham’ (interest in worldly things – saṃsāraṃ). The misery and the fear sprout upon ‘sneham’. Oh! Yudhishtir! Janaka also tells:

विप्र योगे न तु त्यागी दोष दर्सी समागमे

विरागं भजते जंतु: निर्वैरो  निरवग्रहः [iii]- A person who rejects objects of happyness when he cannot able to attain them is not a true ‘renouncer’; a person who rejects objects of happiness even after having them in plenty is a true ‘renouncer’ since he has realised mundane nature of the objects. That person attains vairāgyaṃ (disinterest) and he does not grudge against anything and get liberated.

Hence one should not develop attachment either with friends or with wealth. One should control the passions with discriminating intellect. Desires are the root cause of discontent and so they should be shunned. Just as all humans fear death, the wealthy persons always fear the king, the thief, the water, the fire and all other relatives.

All strategies employed to accumulate wealth are infested with misery. Men get anger, ego, fear, and happiness out of accumulating wealth. There is no end for thirst for money. Contentment gives happiness and not accumulation of wealth. Even if one yearns to earn for righteous cause, it results in misery. Oh Yudhishtir! If you want to earn for dharmic deeds, discard the desire for wealth.

Genuine doubts of Dharmaraja- Grahasta dharma

Dharmaraja heard ‘Janaka Gita’ from sage Saunaka. He told, ‘Hi, Swamin! I am not interested in wealth for attaining personal happiness. I am a Grihasta (householder)[iv] and it is my duty to feed my guests. It is the duty of the householder to feed those who cannot prepare food on their own. A householder has to feed ‘sanyasins’ and all guests. I also want to tell you that –

चक्षुर्दद्यात्मनो दद्यात् वाचं दद्यात् सुभाषितम् ।

उत्थायचासनं दद्यात् एषधर्मस्सनातनः ।। [v] - a grihastu has to gracefully receive the atithi (guest), talk pleasing words, should get up and give place to sit, should receive the guest with all dignity and give all respects and this is sanatana dharma.  

A householder should always be vighāsāśi and Amrita bhojanah (a vighasāśi is one who eats the remains after everyone in the house takes food. After giving food to all members of the house and also to dogs, birds etc, if one eats he is amrita bhojanah). This is my opinion. Please advise me as to what I should do with my guests in these forests.

Saunaka’s advice

Saunaka sensed the genuine clarification sought by Yudhishtira. ‘Hi Darmaraj! Vedas ask you to do karma; they also ask you not to do karma (Vana Parva 2.74). What does it mean? It means you should always do karma without the sense of doership. You should never feel that you are doing something. All deeds are to be performed without the feeling of ‘I’. Those who want to get liberation from the cycle of births and deaths do the deeds without getting attached to the fruits of their actions. Since you are grieving for your inability to feed your guests, I suggest you attain the wealth through tapas for the sake of others’.  

Dhaumya, the purohit of Pandavas agreed and suggested Dharmaraja to undergo penance and attain the power to feed the accompanying hordes of people. Then Dhaumya initiated the ‘aṣṭottara śata nāmāvaḻi’ (Hundred powerful nomenclatures) of Surya (the sun god) to Dharmaraja. With all devotion, Dharmaraja recited the stotra invoking the blessings of Surya.

Surya was pleased with the penance of the elder of the Pandavas and presented a copper bowl and said, ‘Hi Dharmaraj! I am pleased by your dispassionate penance for the sake of others. Here is the bowl which gives abundant amount of delicious food everyday till your wife takes her last morsel’. Dharmaraja’s joy knew no bounds and he started ‘anna santarpana’ (distribution of food in abundance) to all guests and visitors from that day.

Understanding the Story

Before understanding any story of Vana Parva, one should know the distinction between ‘vanam’ and ‘aranyam’.

अर्यते मृगैः इति अरण्यम्. ऋगतौ – a place where animals wander is Aranya (forest)

वन्यते सेव्यते इति वनम्. बहु वृक्ष स्थानम् – a place where there are lot of trees is vanam (forest).

Though both connote same meaning – forests, ‘vanam’ connotes a place where there are abundant trees. It assures peace and tranquillity. ‘Aranyam’ connotes a place of cruel animals. It signifies impending adventurous and arduous life. We hear words like Aranya vedana, Aranya rodana, vana bhojanam, vana viharam etc. Pandavas are going to forests (vanam) to attain mental peace and attain ‘ātmasthairyaṃ’. So here we come across so many stories intended to boost self-morale and instil dharma in Pandavas. Hence the book is named vana parva. In Ramayana the name of the book that describes Rama’s exile is ‘aranya kanda’ since the indirect purpose of exile is to kill the cruel demons.

Naturally, in all stories we find lot of morals and dictums of dharma. The current episode may not be a story in a strict sense since there is less action and more counselling.

The story starts with Pandavas’ leaving from the gate of Vardhamanapura. Lord Vishnu is also known as Vardhamanah. A few scholars feel that leaving the gate of Vardhamana is for understanding the divine tatva which also gives internal peace. On the first day they stayed under the shade of a Banyan tree by name pramāṇaṃ. What is ‘pramāṇaṃ’? Hindu philosophy says that Veda is ‘pramāṇa’ – pramākaraṇaṃ pramāṇa’. The symbolic significance of taking rest under the tree is that they have sought shelter under śāstraṃ (Veda) that alone ushers in jñānaṃ (the discriminating intellect) which is required for a composed life.  

In our tradition, we come across association with Banyan tree with jñānaṃ. The first celebrated Guru Dakshina Murty is said to have imparted wisdom to disciples under the Banyan tree (vaṭa viṭapi samīpe bhūmi bhāge  niṣaṇṇaṃ sakala muni janānāṃ jñāna dātāra mārāt – (वट विटपि समीपे भूमि भागे  निषण्णं सकल मुनि जनानां ज्ञान दातारमारात्).  We also see the legendary Buddha delivering his first sermon at Saranath under the shade of a Banyan tree. The current story talks of Hindu tradition which is closely intertwined with the Banyan tree.

In this story we understand ‘karma yoga’ and Grihastha dharma (the dictums for a household person) elaborately. Janaka Gita talks of Karma Yoga and the necessity of performing deeds with dispassion and without attachment. Gita emphatically says:

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।। Gita- 2.48

(O Arjuna! Perform your duty with equanimity and abandoning all attachment to success or failure. Such equanimity is yoga).

The story also talks of the power of penance. Veda Vyasa has given a gift of ‘aṣṭottara śata nāmāvaḻi’ of god Sun to humanity, the intonation of which is believed to shower blessings to the devotee in abundance. These slokas are in Vana Parva 2.16-28).

The story gives out tips for staying happily in the midst of adversities and it is a morale booster for anybody who practices these dictum.

Points to Ponder

1.    Vedas ordain us to do karma and also ask us not to do karma. How can you resolve this apparent contradiction?

2.   What did you understand about karma yoga from the story?

3.   How can a man be in the state of eternal happiness? Give out a few tips for happiness.

4.   What are the four stages of life envisaged in Hindu philosophy? Explain.

5.   What are the duties of Grihasta (householder)? Can Grihasta earn wealth?

6.   Who is a real ‘Tyagi’?

Footnotes

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

[ii] śoka sthāna sahasrāṇi bhaya sthāna śatāni ca

divase divase mūḍhaṃ āviśaṃti na paṇḍitam - Vana Parva 2.16

[iii] vipra yoge na tu tyāgī doṣa darsī samāgame

virāgaṃ bhajate jaṃtu: nirvairo  niravagrahaḥ - Vana Parva 2.31

[iv] Grihasta – There are four Ashramas or stages in human life as per Sanatana Dharma – Brahmacharya (stage for learning vedas and celibacy), Grihasta (house-holder stage), Vanaprastha (dwelling in forests contemplating above the Self) and Samnyasa (stage of renunciation). Dos and don’ts are prescribed for each Ashrama.

[v] cakṣurdadyātmano dadyāt vācaṃ dadyāt subhāṣitam ।

utthāyacāsanaṃ dadyāt eṣadharmassanātanaḥ ।। - Vana Parvva 2.56

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