Part 1 – Tree of Dharma Part 1
Part 2 – Tree of Dharma Sahodara Case
Part 3 – Tree of Dharma Freedom of Expression
The Synonym Antonym Case
The Tree of Dharma is based on the Trunk called Bhima. Its branches are Arjuna. The flowers and their sweet smell are the twins. The roots are the Brahma and Krishna.
The Labor of Learning
Draupadi was the wife of all five brothers like one soul attached to the five senses. If Yudhishthara was sight and intelligence, Arjuna the enquiring voice, Sahadeva the smell of perfume of tree of dharma and Nakula the taste of good life, Bhima was the soft touch and the mind, the will.
अभ्दि: गात्राणि शुध्यन्ति मन: सत्येन शुध्यति |
विद्यातपोभ्यां भूतात्मा बुध्दिज्ञाम्पर्नेन शुध्यति ||
Senses (Sense-Organs) are purified by water; Mind is purified by truth; Soul is purified by learning and penance; While intelligence is purified by knowledge (vidya).
वज्रादपि कठोराणि मॄदूनि कुसुमादपि |
लोकोज्ञल्ताराणां चेतांसि को हि विज्ञाम्पातुमर्हति ||
The minds of extraordinary people are harder than the thunderbolt and softer than the flowers; who in this world is capable of discerning them properly? Bhima was the one shattered the thunderbolts of myriads of Krodhavashas to bring flowers for his lady love. Best Valentine’s day date movie ever! Action, emotion, and love and flowers!
The touch, the hands of Pandava body was Bhima. The strength of the body. And when Bhima reached out and touched someone, he left lasting impressions and quite a few dead bodies.
We had discussed during the Sanjaya Papers that Sanjaya was not only one with Spiritual sight.
We are told by Vyasa that Yudhishthara has spiritual sight and has had it for a long time.
We are told Arjuna has Chakshushi vidya that enables him knowledge of all things past and present in each loka, like a huge Google engine.
We are told Nakula and Sahadeva acquired the passwords to similar google engine by marrying into family of Akupara or Akshapara (one of oldest living entity on this earth.) Akupara has all the knowledge of everything in the world and hence passes that knowledge and secrets to grahan it to the twins. Bhima is left out.
Bhima was the only one without access to Epic Age Google (Aksapara), or needed to learn Chakshushi Vidya or had the spiritual sight.
Bhima was the nerd of the family. He was the studious one. He studied.
Vyasa is unequivocal in that. Yudhishthara was Dharma avatara. He was born with innate intelligence, he is the mahata of Dharma and he himself gets confused by the amount of information that flows into his brain. He weeps
तर्का प्रतिष्ठ: श्रुतयो विभिन्ना नैको मुनिर्यस्य वच: प्रमाणम् धर्मस्य तज्ञल्तवं निहितं गुहायां महाजनो येन गत: स पन्था:
Logic is unstable (i.e. one can draw any conclusions depending on his knowledge and intelligence, and these conclusions may change greatly due to slight changes in available knowledge).
Shruti or Veda will give different opinions (different Vedas will have conflicts over an issue).
Every Rishi/Muni will have his own opinion, and there is nothing to believe that one is better than another. Philosophy of dharma is very difficult to understand. Let me allow great persons like Bheeshma to show the right path.
Dharmaraj actually took some time before understanding the true focus of Dharma, therein lies the tale of redemption of Yudhishthara.
Arjuna was also learned a lot on his three major sojourns. And he had access to Chakshushi vidya and he confused himself like Yudhishthara as well. Therein lies the little story we call Gita.
The flow of information unchecked into the minds of Yudhishthara and Arjuna confused the heck out of them and drove the story forward and the society and culture of India is richer for that.
The middle son Mother Kunti raised had no hesitations. Bhima studied and grasped the knowledge from Kasyapa, Suka, Kripa, Drona, Deva Ruchi, Haladhara and Hanuman.
Vyas specifically describes Bhima as the historian among the brothers.
He followed the arts of Sootas and had the command of history and philosophy of the Epic age. He was the one who gave pramana (proofs) and QED (use of analogies) in his arguments. He was the master of
- Pratyaksha (perception) viz aware of Yudhishthara, Drauapadi and keechaka at the Virata assembly
• Anumana (inference) viz the Jatasura case.
• Upamana (comparison and analogy) viz arguing for 13 month vanavasa!
• Arthapatti (derived from circumstances) viz delaying Ajagara
• Anupalabdi (cognitive proof) viz attention to details, viz Murder of Kichaka!
• Sabda (testimony of past experts) viz message to Ulluka.
Yes, there is a major hidden lesson in this.
Bhima got that knowledge by studying. Genius is 1% inspiration and 99% perspiration. And our Bhima put in the hard work. He was an allrounder who was equally comfortable in company of wise rishis and the mallas of his akharas.
Yudhishthara exemplifies innate knowledge born with it, the genius. Arjuna exemplifies earned knowledge and listening to friends and right advise, Nakula-Sahadeva exemplifies knowledge earned through elders and through learning of life experiences of those who have done it before.
Bhim is the hard working student. Bhim exemplifies that to work hard is rewarding. Stamina is equally needed for studies as well as athletics. And He was also a great cook.
A man who fetches flowers from distant Himalayan lakes, one who would drink blood to avenge the slights offered to a woman, who is intelligent, hardworking, fit and athletic as well as great cook. Bhima is the dream of any woman and is the saving grace of Indian manhood in their treatment of women over the ages.
It was Bhima who drank the blood of the one who attacked a woman. He is the only man other than avatars Krishna and Rama, to actively bring to justice a man for crimes against woman in our epics.
(Well along with Nakula, see Dharma did not need to use Plan B but Nakula would have done the same. The Oath to kill the Hundred Kauravas was actually taken by Nakula!)
पात्रे त्यागी गुणे रागी संविभागी च बन्धुषु |
शास्त्रे बोद्धा रणे योद्धा स वै ज्ञपुरूषज्ञउच्यते ||
(One who) donates to right person (for noble cause), appreciates good qualities in others, shares joys and sorrows with brothers, gathers knowledge of science and is ( an excellent ) warrior on battlefield is called the ‘Man’ Purusha.
In the very beginning, in Adi Parva, it is Bhima who defeats the Kauravas in the studies as well as on-field activities that is highlighted by Vyas. It is the studies of Bhima that excites the envy of Duryodhana.
It is the studies and meditations and austerities of Bhima that Karna abuses on 14th day. That is when the Trunk of Dharma met the Pillar of Adharma.
Bhima was named for Siva who lived in forest, and ate fruit-rich diet and engaged in tapas. Bhima being born in forest hence got that name. Karna abused Bhima on that name. He also abused Bhima on his name Vrikodara.
Vrikodara means, who has the primal fire Vrika in his udara (stomach) aka desire for learning, the name for Brahma. Vrika is the source of light inside Sun and Moon, the energy that drives the Vajra, a fact that karna, the “Ignorance” handmaiden of Adharma, thus abuses.
To understand the true import, Vrika is the source of power that ignites the new life, literally the solar energy, the renewable resource available to all humanity, so much so on the astikadi level, Vrika is called the Plough or Hala. Plough is the one that breaks the virgin earth and makes it ready for the new life to grow in it. Actually Vrikodara and Haladhara are synonyms. (Thanks to Ravi Soni for reminding me of that.)
The import of the statement is that Bhima represents the renewable inexhaustible energy of Dharma who forages ahead and creates the fertile ground for Dharma tree to be planted in and to prosper, which again brings us back to him being the trunk itself. Trunk of a tree is used to create the plough.
So in the darkness of the fourteenth day night, the scabrous trunk of tree of Adharma, karna stands out as crass, nekulturney, ridiculous, absurd, obtuse, inane person, a street bully who shouts and abuses and hurts women but when brought up against a real man, he just abuses. Saved by Arjuna’s oath from certain death many times that day, he just ranted and raved.
संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् |
विद्वान् कुलीनो न करोति गर्व गुणैर्विहीना बहु जल्पयंति ||
A fully filled water container will not create much noise as compared to the half filled one. Similarly ‘Vidvaan’ (Intelligent) people always remain calm and will not have any mis-placed pride as opposed to the people who know very less but in their false pride would always keep talking.
Karna’s abuses indicate how different the mindset of the two groups is.
One has no accomplishments other than abuses and other has just wiped out a third of Duryodhana’s brethren who had come and died to save the so-called great warrior on whose basis Duryodhana started the war. Karna reveals himself here as jealous of the spiritual accomplishments of Pandavas in general and Bhima in particular. The learning that shrouds Bhima as the shield.
Moolapushpaphalaraharo Vrateshu Niyameshu cha!
“You should do your Niyama and Vratas only!”, shrieked karna.
Bhimaekadashi Vrata and Bhimadwadashi vrata is still done by millions in this day and age.
Ke yuddha ke munitva cha!
“Why is a muni like you fighting a war!”, barked karna. Bhima’s tapa and allround skills in austerities and war were irritating karna’s ego. This Muni just whipped Karna’s arse nine times in battle letting him live to abuse galore.
Phalamulashane shaktastnva tathathithipoojne
“With, phala and moola you are great in looking after guests!” snarled karna. Karna is abusing the fact that Bhima is humble enough to look after guests.
गुणी गुणं वेत्ति न वेत्ति निर्गुणो बली बलं वेत्ति न वेत्ति निर्बल: |
Only a person with good qualities appreciates the qualities of another, not a person without any qualities. A tyrant judges only the power of another strong person. Tyrant cannot understand why would a strong person be humble.
That is what the bullies abuse. They abuse your sheela, your sadachara, your humbleness, your piety. The tyrant mind can only understand the madakta of power and strength. It does not understand the vinaya that comes with knowledge.
And with knowledge comes the vinaya. विद्या ददाति विनयं
विवेक: सह संपत्या विनयो विद्यया सह |
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम् ||
Great people are identified that they have discretion along with wealth, humbleness along with scholarship, (and) power with courteousness.
Such things were foreign to the mind of karna as he raves and rants in the night of the battle where animals are feasting on the other athithi satakara Bhima had arranged, the thirty three bodies of real brothers of Duryodhana leaving aside body of his fake friend.
Krishna had tried (as per later editions) to persuade Karna knowing he would fail.
अज्ञाम्पसुखम् आराध्य: सुखतरम् आराध्यते विशेषज्ञाम्प: |
ज्ञाम्पानलवदुर्विदग्धं ब्रह्मा अपि नरं न रंजयति ||
It’s very easy to convince an uneducated person. It’s even more easy to convince a person who has complete knowledge. But a person who develops a false pride on basis of half-knowledge gained by deceit, cannot be convinced even by God.
I told you sarcasm is inherent in the descriptions of Sootas Sanjaya and Ugrashrva. God does not give up on any one and gives chance for redemption to all. It’s up to them to take it.
Sahadeva Magadha, Dhrishtaketu Chaidya, Dantavakra’s sons came to atone for their fathers and to scrub clean and shine the names of their kulas in the Dharmakshetra.
Bhima did not abuse Karna back. He merely pointed out that the Karna was at his mercy so many times but he did not need to abuse the opponent. That is sadachara and vinaya which comes with education.
Education that karna has spit on. The education karna was probably now jealous of. Note the specific abuse at Vrikodara, the fire of Vidya.
When Bhima challenged Karna to malla yuddha, Sanjaya sarcastically states to Dhritrashtra “the ever intelligent!” karna quietly ran away!
Bhima had made mincemeat of Kichaka, karna would have only fed the easily satisfied vultures as the jackals already had the fill of Seven akshuahinis of Kaurava army destroyed by Pandavas.
अभ्यासाद् धार्यते विद्या कुलं शीलेन धार्यते |
गुणेन ज्ञाम्पायते त्वार्य: कोपो नेत्रेण गम्यते ||
The studies make one’s knowledge grow. Kula is perceived by one’s behaviour. The virtues show one’s originality, and the anger can be sensed from one’s eyes only not speech. That is why karna could never be a pandava. He could learn all he would like to in archery and still fail as he did not learn the the pitfalls of his ahankara.
जरा रूपं हरति, धैर्यमाशा, मॄत्यु:प्राणान् , धर्मचर्यामसूया |
क्रोध: श्रियं , शीलमनार्यसेवा , ह्रियं काम: , सर्वमेवाभिमान: ||
The old age snatches away the beauty, hope takes away the courage, death defeats the life, hatred will destroy one’s noble attitude, anger will lead to poverty, being in the company of bad people and helping them will take away ones ‘sheela’, uncontrolled desire will take away the shyness and false pride will take away all the good things!
And karna can only count on his hatred for pandavas, his anger, his august company of Duryodhana and Dusshasana, his altitude to women and his false pride.
Bhima the Trunk of Dharma
The Vyas is very clearly demonstrating through the Epic that it is not Bhima the wrestler, Bhima the warrior, Bhima the athlete but Bhima the nerd, Bhima the learned man, Kauravas and Karna was always jealous of. That is the difference between the votaries of Dharma and Adharma. Knowledge.
That is why Madhavacharya in his commentary emphasizes that the ten qualities of Dharma as Bhima themselves. He focuses tatparnirnaya on Bhima himself. Bhima, the Trunk of the Tree of righteousness that is Yudhishthara.
That learned trunk did not need spiritual sight or Chakshushi vidya.
नास्ति विद्या समं चक्षू नास्ति सत्य समं तप: |
There is no sight greater than knowledge. By vidya, one can see what cannot be seen by a naked eye. Knowledge gives the vision to see beyond some obvious things. There is no ‘Tapa’ or truth greater than Hard Work.
Hard work and Knowledge is the shibboleth to the greatness and realization (“dhrti”) of your soul. See, Dhrti and her son Nakula again comes up!
To the above sloka, poet added
नास्ति राग समं दु:खम् नास्ति त्याग समं सुखम् ||
It is the desire that is the greatest sorrow. And the Tyaga which is the greatest happiness.
“nAsti tyAga samam suKham” is the hallmark of a person in each family.
That person personally may have undergone some hardships only to see their kith and kin prosper, enjoy life, be happy and satisfied!
But that person is still happier than rest.
Most people call that person in their family, Ma or Sunti Ho. Who else than our own Wives and Mothers would be the best living example of “nAsti tyAga samam suKham”!
Part 5 is the Nara case.
Thank You Pranshu Sir…
Deepak Kumar Jha (A Learner)