The steps towards salvation

This chapter (moksha dharma anuSasana parvam) forms the third in the Book of Peace which covers basically, the various advices Bhishma gave to Yudhishthira. The first two were the codes of conduct for people of all walks of life. The present chapter, mainly, deals with the topic of salvation. What are all the steps to be followed towards that aim? It is not a step by step approach. A large number of subjects are covered, the knowledge of which is all important for some one working towards salvation. Salvation, in the Indian context, should be understood as death without re-birth.

Some of the topics are purely philosophical. How to know about the self? Besides the example of many sages who were enlightened about the self, Bhishma tells the story of Vritra, the demon, who became a realized soul with the help of Sukra, the teacher of the Asuras. Yudhishthira had heard that Vritra was finally killed by Indra, the king of gods. How did that happen? In reply, Bhishma tells the story of Vritra which we may cover in Samskruthi soon. This story is so old that there is mention of it in Rigveda, the most ancient of all texts.

The story of Vritra has mention of a type fever (jwara) that inflicted Vritra which partly caused his downfall. To Yudhishthira’s query on the origin of that fever Bhishma tells the story of Daksha. We cover that story next in Samskruthi.

The story of Daksha has a special prayer composed by him in praise of Lord Siva which has one thousand names (sahasra naama stotram) of the god. This is different from the thousand named prayer on Siva appearing in the next book of Mahabharata.

Among dozens of other topics, Bhishma discussed the questions: how to get peace of mind? How to get rid of desire? What is result of greed for wealth (dhana trishNa)? What is the importance of sacrifices (tyaaga maahaatmyam)?

Some of the topics cover special steps towards salvation. One such is the life like that of a python (ajagara vruthi). The python waits for its prey to come to it. It eats whatever comes its way and remains contented. It can live for days together, if nothing passes its way. This is one of the ideals for salvation seekers.

Bhishma also discusses the original creation of the universe with all the five basic ‘elements’ (panca bhoota). There are several sections in this context going into the properties of the basic elements. The concept of the five life forces ( panca praaNa) is also discussed in this context.

The grand father tells the story of incarnation of Vishnu as a boar (Varaha) in this context. That was the third of the ten famous incarnations: fish, tortoise, boar, man-lion, a short Brahmin boy, Parasurama, Srirama, Balarama, Krishna and Kalki, of Vishnu. (matsyah, koormo, varaahas ca, narasimhah ca, vaamanah, raamo, raamas ca, raamas ca, krishnah, kalkee dasa smritaah).We may go into that story in Samsruthi next. Among the above three stories we intend to cover in Sanskruthi, it is that of Daksha which is the most interesting. We cover the other two as well, as they are very famous in the epics and even in the Vedas.

The important concept of the four classes of people (caaturvarNyam) and their duties are also discussed. Similarly, the four institutions in the life cycle (Aasrama) of a man, namely, student days, married life, life retired to a forest and finally the sainthood, are discussed at length.

One of the few steps towards salvation as told by Bhishma is meditation by chanting the name of god (dhyaana yoga and japayoga). The story of one such aspirant (jaapaka) is told at length. It is not as famous as the three other stories we mentioned earlier. It also does not invoke much interest. So, we leave that out along with several others appearing in the chapter.

(to be continued)

Bhishma’s wise counsel

The Pandavas returned next morning to their grand father in the company of Krishna, Satyaki and Dhritarashtra. Narada reminded Yudhishthira at that time - “The sun, that is Bhishma, is about to set. Ask him about whatever you want to know about now itself, without further delay”.

But, the Pandavas remained silent looking at each other, lacking the courage to speak. Finally, they confided their predicament in Krihshna requesting him to speak on their behalf. So, Krishna started the dialogue on behalf of his protégés. “Sir, are you not feeling better now? Are your thoughts clear enough on the dos and don’ts for a king? These Pandavas want to learn from you all that a king needs to know, but, they are hesitant to ask you directly.”

Bhishma replied. “Krishna, with your blessing my memory is as sharp as ever and I can now remember the codes to be followed by kings and people in other walks of life. But, I wonder why it is that you do not give the advice yourself to the Pandavas. All that I know is by your blessing”.

Krishna said. “True, that I am quite capable of briefing the Pandavas on all codes of conduct (Dharma). But, I want them to learn from you. That is the right thing to do. They also are looking forward to hearing from you. Your fame shall remain, as a result, as long as the world lasts.”

Bhishma agreed to do as he was asked to do. But, he said. “Let Yudhishthira ask me”.

Krishna spoke out the reluctance of the Pandava. “Yudhishthira is afraid to ask you after speaking the lie that caused your giving up of arms.”

Bhishma said. “It is not improper to kill ones own people, may they be fathers, teachers or dear ones of any other category in war. Destruction of an enemy is allowed in the battle field. Often one may have to use tactics that work, may they be right or wrong”.

Bhishma’s words gave courage to Yudhishthira. He timidly approached Bhishma and spoke. “Grand father, I prostrate before you. I want to learn the Dharma of kings and people of other categories.”

The codes of conduct

That was how three long chapters on the codes of conduct of kings (raja dharma anuSaasana parvam), the codes to be followed in emergency (aapad dharma anuSaasana parvam) and the steps to be followed for salvation (moksha dharma anuSaana parvam) got under way. Most of the book of peace (Saanti parvam) spread over 870 printed pages and containing nearly 16,000 stanzas of poetry are covered by these three chapters. Surprisingly, on rare occasions the poet gets into prose as well.

The general codes of conduct

The theme is presented through brief stories of kings, sages, the common people and even of animals. The topics cover the general codes of conduct for the four classes (varNa aaSrama dharma), Brahmana, Kshatriya, Vaisya and Sudra. The kings, though falling in the second category, need to know all of them to make sure that the laws of the land are correctly followed and that just punishment is meted out to the offender. There is a section on the different types of punishment depending on the offense and how to enforce them. One section covers tax collection.

There are sections in the chapter on how to make strong fortresses and how to protect the forts from enemy attacks. Long narrations are given on identifying who is a friend and who an enemy. Another section gives elaborate tips on maintaining an army. These are only a few of the topics covered.

Emergency rules

The rules to be followed in an emergency are different from the normal ones. An emergency can arise due to several reasons. War, famine and natural calamities like a cyclone make it difficult to practice the normal codes of conduct.

Bhishma tells the story of three fish in a pond to impress on Yudhishthira how anticipation of danger will save one from crisis. Otherwise, some brilliant idea (pratyulpannamatitvam) that may come to the mind may take one out of danger. One of the three fish, by name ‘the foresighted (deerghadarSi)’ was wise. ‘He’ sensed that the fishermen were trying to drain the pond to catch all the fish in it. He warned his friends of the impending danger. The clever one, by name ‘one with bright ideas (pratyulpanna pratibha)’ had confidence in himself that he would come up with some tricks to escape. But, the third thought that he would face the situation whatever may come. The first escaped before the pond was drained. The second pretended dead and escaped through the fishermen’s fingers pretending that he was dead. But, the third perished without doing anything.

The story of the great sage Viswamitra is told to illustrate how difference sets of codes (dharma) apply in emergency. There was a great famine in the land and the sage had to go without food for several days. Begging for days together brought him nothing to eat, because there were hardly any people with food to spare. One day the sage found dog’s meat in the house of a man of very low birth. Normally, that type of meat is taboo. But, for man in his situation any food that keeps him going is good enough. He did not expect to get the meat by begging. The man must have kept it for his own consumption during the difficult days. The sage was so hungry that he would go to any extent to grab the meat. .He waited for night to fall and the man to go to sleep for stealing the meat. Unfortunately, the man awoke while the sage tried to steal the meat. There is a long conversation between the two on what can be done and what not, under such difficult situations.

There is the story of a mouse and a cat and how the two got into a friendship to save themselves from enemy. The message of the story is that one may have to get into an alliance even with a foe to fight against a common enemy. The story is told in reply to Yudhishthira’s question on what all that could be done when an enemy surrounds a king.

(The chapter on salvation in the next episode)

Kalidasa and Vyasa

Please check for an anecdote on the two poets in Samskruthi (www.kunjunny.blogspot.com)

Yudhishthira meets Bhishma lying on the bed of arrows

The character of Bhishma

Krishna narrated the story of Parasurama to Yudhishthira on their way to meet Bhishma. The purpose was to highlight the valour of the veteran Kaurava who fought against Parasurama for twenty three days without getting defeated. The only other person who accomplished such a feat was Rama of Ramayana fame.

Let us briefly run through the life of Bhishma to remind ourselves how great a person he was. He was the leader of the eight divine Vasus who were cursed to be born on earth for stealing Vasishtha’s cow, on account of their human-like greed. The sage reduced the severity of the curse for all the other Vasus by allowing them instant death after birth, but, not for their leader. He was to live long and bear the punishment fully. But, he would live a life of great fame and honour. Goddess of the river Ganga would help them in this matter.

We may remember how this was facilitated by Santanu, the grandfather of Dhritarashtra, falling in love with Ganga and how he agreed not to object to any of her actions. The king stood aghast watching the cruel killing of his first seven sons by their own mother. But, he could bear it no more when she was about to kill the eighth son, Devavrata. That led to the return of Ganga to heaven, but, not before she turned the new born Devavrata into an accomplished lad, skilled in all sciences.

Devavrata earned the name, Bhishma, because of his terrible oath when he gave up his claim to the throne and even his married life to win Satyavathy, the mother of Veda Vyasa, for his father. That was how he won his father’s blessing for death at will. The rest of Bhishma’s life was dedicated for his step brothers and nephews. His fight against Parasurama was the result of Amba, the eldest princess whom he took away by force for his step brother, taking refuge under the invincible Rama with the axe.

(While mentioning men like Bhishma, who gave up their married life and have the ultimate control on their emotions, the adjective used is “Oordhwa Retas”. Literally it means one who has directed the flow of the seminal fluid upwards, towards the centre of the forehead. That is said to be the accomplishment of one adept in Yoga.)

Bhishma was a terror for the Pandava army as long as he led the Kauravas. Ironically, it was Bhishma, himself, who advised the Pandavas on the course of action that changed the fate, not only of Bhishma, but of the entire war. We may remember the battle of Arjuna against the grandsire on the tenth day keeping Sikhandi in the front.

Krishna used all the superlative terms while talking about Bhishma on the way. Vyasa says that Krishna was also in a sad mood. When we think how dispassionate the Yadava prince was throughout the terrible war and in the middle of all the atrocities committed in its course, we realize how deep Krishna’s regard was for the veteran Kaurava. He must be thinking how great a person the grandsire was and how unfortunate it was to have brought him down in war through unfair means. Krishna, himself, played a pivotal role in that.

Bhishma waiting for his death

When the Pandavas reached the battle field of Kurukshetra in the company of Krishna the grandsire was still lying on the bed of arrows. Several sages like Vyasa, Narada, Vasishtha, Viswamitra and many others who were considered to be Vedic Seers stood around Bhishma with folded hands and with utmost reverence. Vyasa says that the grandsire was shining like the setting sun with its own rays of light, as though.

Bhishma acknowledged the visiting party and started singing a prayer in praise of Krishna. Krishna spoke in reply. “Are you not suffering from excruciating pain, lying on the bed of arrows? Is not your mind as sharp as ever, in spite? You are well versed in the political science. This yudhishthira, who has lost his heart in performing his duties on account of the death of his dear ones is in need of your valuable advice. Please talk to him on the science of administration which is so important for a ruler like him assuming the charge of the kingdom”.

Bhishma folded his hands and replied. “You are the lord of all the worlds. I shall gladly do what you ask of me. But, I am hurt all over my body and the pain prevents me from thinking clearly and speaking intelligibly. Please help me to get relief from my hurting wounds”.

Krishna said. “Let it be so. You shall not suffer any more from your wounds. May your mind remain as sharp as ever. You may also not feel hunger or thirst henceforth as long as you live”.

By then the sun was about to set on the western sky. So, Krishna suggested. “You may enjoy a good night’s sleep free from all pain. We shall return tomorrow to listen to your wise words.”

Accordingly, Krishna, Satyaki and the Pandavas retired to Hastinapura, to their respective abodes giving the grandsire time for the much needed rest.

(To be continued)

The story of Parasurama – how he was born

Please read through the birth of Parasurama in Samskruthi (www.kunjunny.blogspot.com)