Dharma Cycle 3 Education of a Dharmaraj Part A Dharma Cycle 2: https://facebook/MahabharatKiGalatiyan/posts/594831923963027 अकॄत्वा परसन्तापं अगत्वा खलसंसदं अनुत्सॄज्य सतांवर्तमा यदल्पमपि तद्बहु Without hurting others; Without geting into association of bad; Without losing association of good; However little you progress in the Path of Dharma. Yudhishthara was also unnecessary focusing on the Adharmic means that cannot justify Dharmic looking ends. In short: There should be no Dharmic Justification for any Adharmic means. Any intention of Dharmic activity should be absolute and complete from Means through the End. This is part of the dead decaying Dharma that Krishna wants to uproot! Why should GOOD lie down and be kicked again and again by evil; why should evil enjoy the protection of Good? Why should’nt the ends justify the means? Why should means overrule the pureness of purpose? That is the hard lesson Yudhishthara needs to learn. Yudhishthara is taught this lesson in the Vana Parva मॄगमीनसज्जनानां तॄणजलसंतोषविहितवॄज्ञल्तनाम् | लुब्धकधीवरपिशुना: निष्कारणम् एव वैरिणो जगति || Deer, Fishes and noble people (sajjan) earn their livelihoods on dry grass, water and satisfaction aka santosh respectively. Even though they lead such simple life without troubling anyone still we find hunters, fishermen and bad people durjan still become their enemies. Its really true that the people who do not trouble others still have enemies without any reason. धर्मं यो बाधते धर्मो न स धर्मः कुधर्मकः| अविरोधात्तु यो धर्मः स धर्मः सत्यविक्रमधर्मं || Dharma which violates others dharma, is not true dharma. It is kudharma. (bad dharma). Dharma which is not against others interest is true dharma. But KuDharma that protects the Dharma is Dharma as Narada states, Yudhishthara upheld the Kshatriya dharma by agreeing to Dyuta, dharma of the Dyuta by agreeing to stakes and that of Dasa and Guest by not protesting against the treatment of his wife. He eventually will understand that the Dharma that allows crime and hurt to happen to others is not dharma, the dharma or lie that can help the cause of dharma is not a lie. . He gets the message that Dharma that allows crime and hurt to happen to others is not dharma, the kudharma or lie that can help the cause of dharma is not a lie. Vana Parva adds in श्रॄयताम् धर्मसर्वस्वं श्रॄत्वा चैवावधार्यताम् | आत्मन: प्रतिकूलानि परेषां न समाचरेत् || Please listen to the essence of Dharma and having listened to it, bear in mind. The essence of Dharma is: Whatever is adverse to us, we should not adopt that in case of others. This is self-interest of Dharma. Dharma is becoming svarthi and sansakrit words Svarthi and svalambi are related. Savalambi is that one depends on oneself and svarthi is one who looks after self interest. It is very interesting that the person who still screamed and swore the blood oaths in the Sabha, the Danduvachana (“War like words”), the Son of Pavana always is associated with his own Swadharma. Bhima kept his counsel but believed in his “swadharma”. He did not deviate from it. He does not define it, neither does Vyas. When Krishna asks him to kill the elephant, he does not question. He does not hesitate. He does check himself from time to time because of this Swadharma. But then the sons of Vayu are uncomplicated and hence such lovable and popular characters. यद्यत् परवशं कर्मं तत् तद् यत्नेन वर्जयेत् यद्यदात्मवशं तु स्यात् तत् तत् सेवेत यत्नत: One cannot be Svabalambi without being Svarthi. Dharma needs to be self propagating aka savalambi and hence it needs little bit of Svartha to sustain itself. But there is limit to this self interest as Vidura warns: परस्य पीडया लब्धं धर्मस्योल्लंघनेन च आत्मावमानसंप्राप्तं न धनं तत् सुखाय वै The wealth, which is earned by troubling others, by disobeying the “Dharma” or even by swallowing (self) insult; does not bring happiness. Kauravas thought that they can achieve everything at all times with their might. The great warriors such as Bhishma and Drona were on their side as well. Each of them alone were capable of conquering the world. The Kauravas had more military strength and equipment. They conducted the affairs without considering the propriety or otherwise, righteousness or otherwise, defying good men, mocking at advices and even challenging Krishna. Did they not achieve many things? The answer is, yes, indeed. But in the end, they destroyed others and they themselves perished. vardhatyadharmen. a narastato bhadran. i pasyati tatah. sapatnannjayati samulastu vinasyati While enjoying the kingdom and supreme power, they were burning inside waiting for that final end. They were never content. Pandavas had done everything with the permission and blessings of Krishna. Still, did they not suffer from many afflictions? Yes, but the fact is that in any dangerous or difficult situation, they had an inner satisfaction. The contentment and the ability to transmit that contentment. Always they had the faith that they are living for Dharma and Dharma will save them. They also had the comfort arising out of this belief. There is an internal flow of satisfaction between and below the pains and difficulties that occur, while following a great ideal. This makes them adhere to Dharma. While searching for the root of Dharma, Manu also adds the phrase atmanastus. tireva ca. (fulfilling Atma’s thirst) This satisfaction of atmaa is the biggest compensation received by the observer of Dharma. Pandavas definitely had enough of this. This is what supported them in the life struggle. The reason for the firmness-at-war (Yudhisthara) of the Pandavas is the state of being the son of Dharma (Dharmaputra) or literally the rule of dharma (Dharmaraja).
Posted on: Thu, 07 Aug 2014 02:52:06 +0000