Dharma and its relevance was a topic of conversation between Draupadi and Yudhistir in Vana Parva of Mahabharata. Mahabharata is part of Itihasa and also known as Fifth Veda in Hindu Scriptures. Yudhistir was the eldest of the five sons of Pandu. The five brothers are known as Pandavas. Draupadi was married to all the brothers. Before I delve into the relevance and interpretation of the द्रौपदी युधिष्ठिरः संवाद in Vana Parva, Kairata Upaparva, I would set the context of my understanding of Modern Life and Dharma.
What is Modern Life?
The attributes of Modern Life are
The word Dharma has roots in Sanskrit धृ. धृ means to hold or support. It is something that holds through time. An example often cited would be Heat and Light in the fire. The fire is what is visible to us. Can we imagine a fire that does not have “heat” or “light”? “Dharma” is something in our life that is like “Heat” and “Light” in the fire.
The current understanding of Dharma emanates from poor translations and how we understand WHAT IS RIGHT (read RIGHTEOUSNESS). The doubts and situation probably existed even in the ages of Mahabharat.
Yudhistir statement as response to Draupadi – “Do not doubt dharma, driven by pride, or in an attempt to debate” is resonated by Krishna in Bhagvad Gita in Chapter 18 Shlokas 31 and 32 states:
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी
yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी
adharmaṁ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī
We miss or wrongly judge Dharma’s concepts due to a kind of perverted manner of thinking (ayathāvat). This is accelerated by the fact that we do not take time to think and study. स्वाध्याय (Self Study) is missing with our fast track life. We depend on easy translation and more importantly WhatsApp University and Facebook Factory. Our belief in “fast food” type delivery from Google Translation is firm. We then substantiate with our preconceived notions and personal likes and dislikes. We also tailor our understanding based on what is convenient.
We also live with bundles of misunderstanding and believe that our understanding is true and the only truth. I am reminded of a famous quote from Winston Churchill.
A lie gets halfway around the world
before the fact gets its pants on
When Churchill said this, social media was not there. Today, the truth may not get any chance.
The basic concept of “heat” and “light” does not change with time. The representation may vary. For example, an electric bulb has both “Heat” and “Light,” but we may not call the device or the outcome as fire. We call them Bulb.
The entire concept of “Sanatana Dharma” is about the eternity of Dharma.
It is important to understand the state of mind when this dialogue happened.
This conversation is while the Pandavas are in the forest. Draupadi was agitated, angry, humiliated because of what she went through in the Sabha that had people like Bhishma, Dhritarashtra, Drona, Krupacharya. All of them were not able to help Draupadi. Draupadi, along with the Pandavas, were in living in the forest. Draupadi was simmering with a vengeance. The discussion follows with the discussions on the power of forgiveness as narrated by Yudhishthira.
I have reproduced some statements from the passage, and they are shown in Italics. These are from the Vana Parva, Kairata Upaparva, Section 31 – 32 (The Mahabharata, Translated by Bibek Debroy, Volume 2). My conclusions are offered in bold style.
A. Draupadi’s statements reflect what is visible evidently in today’s world.
A man never obtains prosperity in this world through Dharma, gentleness, forgiveness, uprightness, and tenderness
My thoughts are agitated when I see that those who are good, righteous, and modest suffer in their conduct, while evil ones are happy
In modern days, Dharma is not seen as a way to prosperity. The possibility that is Kaliyuga is supposed to be. King Parikshit gave shelter to Kaliyuga Purusha (The personified Kaliyuga) at places where Gambling, Drinking, Prostitution, and Animal Slaughter are performed. Not satisfied with this, Kaliyuga Purusha sought more, and then Parikshit allowed him to stay where there is Gold. (Ref Srimad Bhagavatham, Skandha 1 Chap 17 Shlokas 38-39). We often question the righteous ways as they often lead to Materialistic Misery.
Draupadi’s question is relevant even today from that perspective. People do question the “Dharmic Actions” as they do not see their link to the “Materialistic Outcome”
B. Yudhistir’s characteristic is mentioned (though it appears to be sarcastic).
You have never disparaged your equals or your inferiors, not to speak of your superiors. Even after conquering the entire earth, your vanity did not increase.
Modesty is good at all times. Even in Modern Times, we have seen many instances of how humble are many successful people. I consider Ratan Tata as a great example. Despite all the wealth that he has, he is still a man with a lot of humility. We have seen several leaders like Atal Bihari Vajpayee, who had a great reputation for himself but were very humble and had no signs of high-handedness in his approach and style. Successful doctors like Devi Shetty are another example. While it is true that generally, ,any people with huge success tend to behave arrogantly, but it is not necessarily unavoidable even in modern times. People command huge respect when their vanity does not increase with their success.
Humility as a component of Dharma is still relevant, and one can easily practice it.
C. Daan (Sacrifice) as Dharma is possible under any circumstances. It is more to do with willingness than what one has.
You have given forest-dwellers iron vessels. In your house, there is nothing to be seen that cannot be given to Brahmanas. O, king! Every morning and every evening, at the end of the vaishvadeva ritual, you give to guests and servants and survive on what remains. Sacrifices to obtain wishes, sacrifices with animals, sacrifices to gratify desires, sacrifices connected with cooking, and other sacrificial tasks are always performed. Even in this great and deserted forest, populated by bandits, your recourse to Dharma has not diminished
We often believe that only one who has all the wealth can give away. On the contrary, many give away even when they do not have enough. I can narrate some personal experiences. For reconstructing a 300 plus years mutt, people (rich enough to undertake the entire cost) promised but did not give single paise except advice and criticism. People who were only dependent on some small pension and widows gave away their gold ornaments and savings for the cause. We have stories of Shivanaddiars (from Periya Puranam) who have given their life and comfort to satisfy the needs of visitors. Refer the stories from Periya Puranam. Periaya Puranam is also known as Tiruttontarpuranam (“Tiru-Thondar-Puranam”, the Purana of the Holy Devotees). Tiru mean respectful address of any individual. “Thondar” means “One who serves volunarily”. This is a 12th century text complied by Sekkizhar.
Giving back to society and the needy is an act that is Dharmic and very much feasible and practicable.
D. Yudhister’s reply emphasizes carrying out one’s duty without expecting any fruit out of action.
I do not follow Dharma because of its fruits. I give what should be given. I sacrifice what should be sacrificed
Sri Krishna in Srimad Bhagavad Gita states the same (Chapt 2 Shloka 47 and 48).
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भू-र्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇy evādhikāras te mā phaleṣu kadācana
mā karma-phala-hetur bhūr mā te saṅgo’stv akarmaṇi
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्घयसिद्घयोः समो भूत्वा समत्वं योग उच्यते
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate
This aspect is probably most misunderstood. The essence is to have an equanimity towards the result and hence do not worry about it. The intent is if you continue to do the right things, the result will come to you automatically.
From today’s context, I equate this to the Total Quality Management philosophy, where the OUTPUT solely depends on the Quality of the PROCESS. Even the INPUTS are OUTPUTS of some other PROCESSES. Processes equate to Karma; if I righteously perform my duty, the outcomes would be received to the level of satisfaction. However, it may still not satisfy one’s greed.
Carrying on with the RIGHT tasks and Duties is always desirable in the long term.
E. Yudhister makes a very practical response to Draupadi that has significant relevance in today’s times.
… out of the confusion of passion or because your mind is agitated, you should not doubt the creator or Dharma or censure them.
It is very common for us to decide when we are passionate or agitated. Any decision made in the emotional state when you are either agitated or passionate is not likely to be right. We often regret the decisions made in such a situation. Most management thinkers and professionals who work on Emotional Intelligence will warn against making decisions under such conditions. The dharmic path also requires us not to doubt when we are passionate or agitated as you are not likely to be right.
While doubting when you are passionate or agitated, seek more clarity by questioning yourself, experts, and other practitioners.
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