Episode 56
This a known story for many
readers and, apparently, looks simple with Bhima propelled by Draupadi, sets
out to fetch Saugandhika flowers from the celestial garden of Kubera. On the
way he meets Hanuman and then he fetches flowers. But the story is not as
simple as it appears in the narration.
Ved Vyasa was interested in
highlighting a plethora of subjects viz cāturvarṇya (four-fold division of society), Yuga dharma,
Vritti, Pravritti, the greatness of spiritual power over physical power, and
the role of husband in taking care of the spouse in Sanatana dharma etc.
The story also talks about eternal
impermanence of Time and elaborately discusses the four-fold division of
society and its basis. Let us read the story.
The Story
In the last leg of their tīrtha yātra,
Pandavas decided to move towards the north of Bharat. They crossed the mountain
ranges of Uśīra bīja, Maināka, Svetha,
Kālaśaiva and marched
towards Maṃdārācala and Kailāsa mountains. The mountains were infested with
thick forests, gushing water bodies, dense bushes, and stony paths. They were
also the abode of ferocious Yakska and Gandharva troops and pious sages and
rishis.
It is difficult to tread the paths
with physical strength alone. Yudhishtira was time and again cautioning all to
walk with strict internal discipline, tapas and spiritual bent of mind.
न च यानवता शक्य: गन्तुं
देशो वृकोदर! |
(With any
travelling resource, it is difficult to reach the place. A miser, a wicked, a
person with no mental tranquility cannot reach the place).
As the forest was becoming thicker
and thicker, they had tough time to make path before letting the legs to
stroll. Draupadi had tough time with the stone edges ripping the feet.
Yudhishtira advised, ‘My Dear brother Bhim! The path is becoming insurmountable.
You better stay back with Draupadi, Sahadeva and other Brahmins till I return
back from Gandhamādana
mountains with Nakula’. But how can Bhima stay back without supporting his brother? He
preferred to carry Draupathi on his back.
Gandhamādana was a celestial mountain with gods and
rishis mingling and engaging in spiritual discourses. The physical strain did
not deter the spiritual will power; and Pandavas decided to move on to reach
the mountain. But alas! Draupadi swooned and fell down unable bear the strain. Yudhishtira took her into his lap and started weeping and
repenting – weeping for her frail status and repenting for his indulgence in
the game of dice that brought forth all misery. Dhaumya and other priests
started chanting mantras for her rejuvenation. Nakula
and Sahadeva started gently pressing her feet. Bhima came forward to carry
her on his back. Dharmaraja suggested Bhima to call his son Ghatotkacha for
help.
By just calling aloud by Bhima,
Ghatotkcha appeared with all his battalion of troops. With demonic magic, he
took everyone to the peaks of Gandhamādana
mountains. All Pandavas and Brahmins descended from the back of Ghatotkacha and
found the mountain full of sweet celestial fruits and nectar like waters. There was no darkness and the ambiance was filled with brāhmī lakṣmi[iii] and the
mountains were reverberating with vedic chants. The rishis and sages of the
place were pleased to bestow their blessings on the dharmic Pandavas.
One day when Bhima and Draupadi
went out for an evening walk, the north eastern breezes carried with them a
thousand petal Saugandhika flower and Draupadi just could catch it. She was enchanted
by the divine beauty of the flower and intended to present it to Yudhishtir.
She asked Bhima:
यदि तेsहं प्रिया पार्थ!
बहूनीमान्युपाहर |
(For my
sake bring flowers if at all you have love towards me. I shall take them to our
Kāmyaka hermitage)
Bhima was pleased with the pleasant
words of his beloved love. Instantaneously he left towards the fragrant breeze
to have a glimpse of the flower. What was his food on the way? Draupadi’s sweet
words were his dishes!
द्रौपदी वाक्यपाथेयभीमः
शीघ्र तरं ययौ |
(With Draupadi’s
words propelling his feet, he moved fast without feast; and the very earth trembled
with his feet trampling it.)
The roars of Bhima made the lions
and elephants shudder and what to talk of smaller animals! They ran helter-skelter.
The roars had their reverberations in the ears of
Hanuman who was meditating on the threshold of earth and heaven. The
door to heaven was guarded by gods and they might fight or curse Bhima if he
ventures to enter it. Hanuman just wanted to prevent and save his brother.
Hanuman assumed an old giant
monkey and spread out his long tail on the path of Bhima. Bhima was exited to
see a giant monkey and made a roaring sound as if a thunder had struck the
earth. Hanuman turned his shaking head and asked Bhima as to way he disturbed
him and who he was. He also cautioned Bhima not to go on the path as it was
gate way to heaven. But Bhima was adamant. He thundered and asked the monkey to
take out the tail from the path lest he should kill him.
Hanuman laughed and
told, ‘Oh! I am old and I cannot lift my tail either. You please keep it aside
and go on the path’. Bhima was always confident of his strength. He
tried to lift it but in vain. The ego was negated by an
old monkey. He realized that the old monkey must be his brother, Hanuman
and fell on his feet with devotion.
Hanuman assumed his original form
and embraced Bhima; and Bhima asked Hanuman to show his Viśvarūpa which
he had assumed to cross the ocean in Tretāyuga. Hanuman
told, ‘It is difficult to assume the gigantic form which I assumed in Tretāyuga. Time differs
from one Yuga to another Yuga and eternal impermanence is trait of Time and no
one can surpass the Time. The size, the strength, and the power change
from time to time. I can’t be what I was in a Yuga earlier. Then Bhima was
inquisitive to know the Yugas, their traits, the habits of people in all Yugas
and in simple way – the Yuga dharmas. Hanuman started explaining.
Yuga Dharmas
Dharma or righteousness was the
imbibing spirit of Krita Yuga or Satya Yuga. In Satva environment there were no
deaths of children before their parents. There was no division among mantras of
Rik, Yajur, Sāma and Adharvana Vedas. Two
dominant features of Satya Yuga were tyāgaṃ (abandonment or sacrifice) and sanyāsaṃ (renunciation)
by means of which people attained higher abodes. There were no diseases, no
sufferings and no crying.
The people of four varnas- Brahmins, Kshatriyas,
Vysyas and Sudras were indulging in their respective duties and all were
aspiring to attain the Self-knowledge (समाश्रयं समाचारं समज्ञानं
च केवलम् - samāśrayaṃ samācāraṃ samajñānaṃ ca kevalam – Vana Parva
149.19). Since no one aspired the fruits of karma, all attained heaven. Righteousness
was on full swing and the illuminating self (Nārāyaṇa) represented
the age with white color.
Righteousness was present with
three fourths glory in Tretāyuga. Nārāyaṇa appeared red and people
started rituals like Yagnas and strode the path of tapas, charity and truthfulness.
Then came Dvāpara with righteousness and unrighteousness
prevailing in equal parts. Vedas got divided into four and there were some people
who knew all vedas, some knew three, some two, some one and a few who do not
know single stanza. When the śāstrās got divided, the activities and actions of
people became divisive and plenty. Since people indulged in charity and tapas
alone, pravritti (manners) developed. Only a few stood on the path of Truth and
Righteousness. This led to the spread of diseases and difficulties. To overcome difficulties and for attaining the desires,
people started doing yagnas in a big way. The Supreme Self, Narayana
became yellowish.
Hunuman continued narrating Yuga
Dharmas. ‘In Kali Yuga dharma will be on one leg. Tāmasa will be the dominant feature of Kali
Yuga. Righteousness will decline and people start discarding Vedas. People
shall suffer from ईति बाधा (īti bādha)[vi]. The
Supreme Self, Narayana shall appear black”.
The Kali yuga is not far off.
Whatever you have asked I have replied. Now you can take leave from me and all
good shall happen to you’.
Bhima heard the dharmas of four
Yugas but still persisted to show the gigantic form of Hanuman. Hanuman obliged
and assumed gigantic form which he had assumed before leapfrogging the great
ocean. Hanuman appeared like a resplendent sun and Bhima could not see the aura.
He prayed for his original form and Hanuman obliged.
‘Oh Bhim! You have seen only part
of my Viśvarūpa. That is
the way for reaching the garden of Saugandhika flowers. They belong to Kubera
and you don’t be impetuous and always stand on the path of dharma. Dharma is
subtle and sometimes adharma appears to be dharma and some other times dharma
appears to adharma.
आचारसमूभवो धर्मो धर्मे
वेदा: प्रतिष्ठिताः |
(Conventions
and practices establish dharma. Vedas are established in dharma. Yagnas are
born out of Vedas. The prestige of gods is established in Yagnas.)
Hanuman continued, ‘Oh Bhim! The
Brahmins should indulge in Yagnas, adhyayana (reading Vedas), adhyāpanaṃ (teaching
Vedas), charities and accepting charities. Kshtriyas should protect the people
and rule the country. Vysyas should perform business and rearing of animals.
Shudras should serve all the above three Varnas of people. Oh Bhim! Brahmins
attain heaven by tapas, dharma, indriya nigraha, and by yagnas. Vysyas attain heaven
by charities. Khatriyas attain by proper governance bereft of anger. You are a
Kshatriya and you follow your dharma’.
Then Hanuman embraced Bhima and promised to Bhima that he would stay atop on the chariot of
Arjuna in the Kurukshetra warfare and frighten the enemies with roaring sounds.
Then Hanuman disappeared.
Bhima was delighted and with
enthusiastic zeal reached Saugandhika garden. All the warriors and guards fell
to the mighty mice of Bhima. Kubera was pleased with the valor of Bhima and
allowed him to pick as many flowers as he wished. Bhima presented the flowers
to his wife and brother and everyone was happy.
Understanding the story
The story, apparently, looks
simple with Bhima propelled by Draupadi sets out to fetch Saugandhika flowers
from the celestial garden of Kubera. On the way he meets Hanuman and then he
fetches flowers. But the story is not as simple as it appears in the narration.
Ved Vyasa was interested
in highlighting a plethora of subjects viz cāturvarṇya (four-fold division of society), Yuga dharma, Vritti,
Pravritti, the greatness of spiritual power over physical power, and the role
of husband in taking care of the spouse in Sanatana dharma etc.
As the story has already too
lengthy, let us discuss the important issues very briefly.
a.
The pilgrimages that we undertake can be performed
not by physical strength but by spiritual strength only. A strong will power, tapas, meditation, control of the
internal and external sensual organs and the like give enough spiritual strength
that enables one to surmount all physical hurdles. (I have personally
experienced this phenomenon when I went on a pilgrimage in 2018 for Mānasa Sarovar yātra. In
our group many youngsters could not complete three-day parikramana whereas a
few sixty plus persons completed it by placing their trust on God. That was their
spiritual will power).
b.
In the story we have the visual display of care
displayed by Pāṃḍavās when their beloved spouse was in distress.
Touching the feet of wife is not looked down upon but it was encouraged in
times of need. Women got the due respect from their husbands
and their care was fully taken care off in ancient society.
c.
The attempt to lift the tail of Hanuman
and the eventual failure is a pretext to drive the message by Ved Vyasa that
ego negation is the sine qua non for spiritual prowess and that alone can help
Bhima to conquer warriors of Kubera court. Hanuman wanted to negate the
powerful ego of Bhima and infused spiritual power in him.
d.
When two great people meet, they don’t discuss and
waste time on personal matters of mundane interest; but they discuss issues of higher
nature. Hanuman and Bhima are brothers (born to same father- Vāyu) and they could have hugged and discussed about
their personal health, habits etc. But we find Bhima requesting his brother to
teach Yuga Dharmas and the implications of cāturvarṇya. The message given
by Ved Vyasa is that when we meet great people we should try to extract as much
wisdom as possible from the wise people.
e.
The decline of righteousness over a period of years
and the consequent rise of ईति बाध (īti bādha) for the people was witnessed from Satya
Yuga to Kali Yuga. What does ईति बाधा (īti bādha) signify? ईति बाधा
(īti bādha) involves six things- excess and
incessant rain fall deluging the earth, no rain fall or famine, invasion by
rats (things that degenerate the grains), insects (things that cause diseases),
parrots (those things that emanate out of environmental pollution), and wicked
kings (bad governance). Now a days we talk of Rio Earth Summit, Environmental
safety, Ozone depletion and the like. Are they not the result of decline of
righteousness and unethical practices?
The
symbolic representation of Narayana in white, red, yellowish and black in four
Yugas is significant. White represents satva and it is the dominant
feature of Satya Yuga. Red symbolises rajas and it reigned supreme in Tretāyuga. In Dvāpara,
Narayana became yellowish with the mixture of rajas and tamas giving way to
tamas black) in Kali Yuga. When Kaliyuga declines, the Satya Yuga shall crop
up.
f.
Hanuman discusses cāturvarṇya and emphasizes that the four varna people–
Brahmin, Kshtriya, Vysya and Sudra should perform their respective duties. Let
us understand this from the perspective of an organization. Broadly in an
organization, there will be a manager, technical operational staff, marketing
team and the subordinate clerks and peons. The manager
is akin to Kshatriya who manages the show (ruling the country). The software
staff, and operational staff are like Brahmins (who read and advise the king).
The marketing staff sustain the organization by doing selling, business
management etc and they are like Vysyas. The lower lever supporting staff and
peons perform hard work and maintain the organization with physical labor.
This is broadly the varna system envisaged for the society in ancient India.
All varnas
are important and no one is inferior to any other. Hanuman underlines that in
Satya Yuga there was single Veda and all followed the same. Varnas were based on
Guna (satva, rajas and tamas) and karma (nature of duties). We should not equate current caste system which is based on
birth with the varna system envisaged by vedas. Gita clearly tells:
चातुर्वर्ण्यं
मया सृष्टं गुणकर्मविभागशः। -Gita 4.13 (I have created the
four-fold Division based on Guna and Karma of the individual.). Thus, in Maha
Bharata, the current day caste system may be in formative or embryo stage; and
Varna was decided upon Guna and Karma.
Then how
did the caste system originate? This is an evolutionary phase over a period of
years, and this cannot be discussed at length in the story.
g.
In this story we see Hanuman telling Bhima – “Time
differs from one Yuga to another Yuga and eternal impermanence is trait of Time
and no one can surpass the Time”. This statement is a little bit difficult to
understand on a casual reading. Eternal impermanence is
an oxymoron. Suppose we go to the Ganges and take bath in fresh water
and feel happy. After, say five years, we again go and take bath in the same
Ganges in the same place. It is the Ganges only, but it is not the same water
in which we had taken bath five years back. The Ganges is Eternal, but the flow
of water is impermanent. Hanuman says that Time changes over a period of years
and since it represents eternal impermanence, no one can surmount it.
h.
How can we establish righteousness in society?
Hanuman says that it is possible by all people
following right practices, conventions and etiquette.
i.
In the story we come across a description of the
mountain - There was no darkness and the ambiance was filled with brāhmī lakṣmi and the mountains were reverberating with vedic
chants. What is brāhmī lakṣmi? Brāhmī signifies
the goddess Saraswati - goddess of wisdom and education (ब्राह्मी
तु भारती भाषा गीर्वाग्वाणी सरस्वती – brāhmī tu bhāratī bhāṣā gīrvāgvāṇī sarasvatī - अमरं - Amaram). Lakshmi means wealth. Brāhmī lakṣmi means the wealth of
Vedic scholars pervading the mountain. With single usage of word brāhmī lakṣmi, Veda Vyasa is indirectly telling that Gandhamādana is the abode of learned sages and Rishis.
The scholastic usage of words in Maha Bharata are innumerable.
j.
The last important point is the normal psychology
of men and their mental weakness before the sweet words of their lovers. ‘When a man loves a woman, she becomes his weakness’ and
therefore a man of dreams requires a woman of vision. This is nicely depicted
by Ved Vyasa when he writes that the words of Draupadi became his feast and
propelled him to assuming risks.
Points to Ponder
1.
What is Varna System envisaged in ancient society?
Is it scientific? Can we compare current day caste system with that of Varna
system in Maha Bharata times?
2.
How did dharma decline over the ages? Was it due to
neglect of reading and acclimatizing with sastras or in the current day
terminology – neglect of moral science?
3.
What is the method to establish Dharma in a
society?
4.
How is that Time represents Eternal Impermanence? Can
moral values down the ages be subject to scrutiny of ethics in view of their eternal
impermanence?
5.
What are the ईति बाधा (īti bādha) of
our 21st century? Are they the direct result of fall of value
systems and righteousness in society? How one can surmount ईति बाधा (īti bādha)?
6.
What is ego negation? Discuss its importance.
Footnotes
nānṛśaṃsena lubdhena nāpraśāntena bhārata! –– Vana Parva
141.25
[iii]
brāhmī lakṣmi (ब्राह्मी लक्ष्मि) –
please refer ‘i’ under the caption- Understanding the story.
tānyahaṃ netumicchāmi kāmyakaṃ punarāśramam || -Vana Parva
146.7
kampayan medinīṃ padbhyāṃ nirghāta iva parvasu || – Vana Parva
146.36
vedairyajñā: samutpannā: yajñairdevāḥ pratiṣṭhitāḥ || -Vana parva
150.
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