In Dwāpara Yuga even the king’s rule could not triumph well. People started thinking independently. When a king rules nobody thinks freely and independently. But in Dwāpara Yuga, the independent thought, aspiration, persuasion and compulsion also became very strong. So each started expressing his views, his idea etc. So a kind of an argumentation, and logic took over. So rationality became very, very important. Not that rationality you keep inside you, in your home or in your body. You have to express it. Now this is what we find in the sabha, in the Kuru assembly. Everybody was given an option to speak. Draupadi went on insisting, insisting, insisting that there are so many people elderly here, the knowers of morality, experts in the thought process, let them come out with a statement. Have I become a slave and a “dāsi” or not?
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Harih Om Tat Sat. Jai Guru. Jai Guru.
We should understand that the human society will never remain static. There will always be changes. The changes can only be from where to where. This is a point to be understood. We have goodness, then better-ness, best-ness, super best-ness, deluxe best-ness etc., when you can go to that extreme. After that where shall we go? Naturally there will be a decline and we will go to bad, worse, worst, super and deluxe worst. So from Krita Yuga we started falling. What was the order in Krita Yuga and what was the order in Tretā Yuga and what came to be in Dwāpara and finally, what is it in Kali Yuga? This is written in our shastras, at least there is an āpthavākya there.
In Krita Yuga, every individual and also the society as a whole including administration, found fulfillment and satisfaction in doing whatever they are supposed to do, they are meant to do. There was no necessity for a provocation, compulsion, reward or persuasion. Everybody found delight in doing whatever he is meant to do and he also found fulfillment for it. That itself was the persuasion, compulsion, as well as reward. But this Krita Yuga goodness and fulfilling-ness did not last long. It is not one day’s development or even a century’s development. Over quite a large length of time, this situation gradually declined, and when we came to Tretā Yuga, then there was a necessity for a ruler, a monarch. People will not by themselves do whatever each is expected to do, unless there was somebody to command, order and execute. There was no possibility for people to be uniformly good and dutiful. So
The ‘Shāsana’, the command of a ruler was necessary. So the entire monarchial system came into force in Tretā Yuga. Now, the world and the society transited from there, declined further,
In Dwāpara Yuga, even the king’s rule could not triumph well. People started thinking independently. When a king rules nobody thinks freely and independently. But in Dwāpara Yuga, the independent thought, aspiration, persuasion and compulsion also became very strong. So each started expressing his views, his idea etc. So a kind of an argumentation and logic took over. So rationality became very-very important. Not that rationality which you keep inside, in your home or in your body. You have to express it. Now this is what we find in the sabha, in the Kuru assembly. Everybody was given an option to speak. Draupadi went on insisting, insisting, insisting, “There are so many people elderly here, the knowers of morality, experts in the thought process, let them come out with a statement. Have I become a slave and a “dāsi” or not?”
You know, everyone was speaking, speaking, speaking, one after the other. I find in the presentation that, Duryodhana ultimately said, “I shall relent my stand and I shall free Draupadi provided the brothers will say that Yudhishtira is not our Lord.” Does it not clearly mean that he had accepted the question and the dispute raised by Draupadi? Otherwise why should he say? The entire assembly, the entire assembly was not accepting the plight that the Duryodhanas were claiming. He clearly understood that there were a large number of people in the assembly who were not prepared to accept what Dushāsana was doing, claiming, or what Karna was advocating. So as a last point he comes up with a statement, let the Pandava brothers say that Yudhishtira is not our Lord. It came to that.
Then Arjuna came up with a proposition, perhaps I told you yesterday, that, “Till he staked himself in the dice play and lost he was our Lord. When he lost himself, before that he had already staked the brothers and lost. So when he lost himself in the stake, now Duryodhana will have to say whose Lord he is. Is Yudhishtira a Lord? And if so, whose Lord is he?” See, the arguments go to such a level that nobody is able to give an answer.
When the question raised by Duryodhana was returned to him, Duryodhana had no answer to give. Like that, the entire assembly reached a state of absolute stalemate and discomfiture. And the cruelty was not relenting. Dushāsana was still pulling the sari wanting to disrobe her completely. Just imagine! I would like you to ponder over a while. I don’t know whether you can envisage this kind of a stalemate in an open assembly where so many elderly people, youngsters, middle-aged people, men, women, the blind Maharaja Dhritharāshtra, then Gandhāri, all of them were seated. It was a family where 105, 106 children were there. So you can imagine how big it was. When an absolute stalemate was reached thus, now how to solve the problem?
I don’t know whether people understand me. I am a very vibrant person. My mind is very vibrant; vibrant to the core. All the spirituality, religion, morality, ethics and other things I know, they are not at all ineffective. They are wonderfully effective. And you know the consideration of morality and ethics differed very widely in that assembly. Many people were afraid of raising their voice because they were afraid of Duryodhana and party. And in the process you will find, Bhima jumps up. He became volcanic. And one or two pratijnaas he did. One pratijna is that, “I will smash the left thigh of Duryodhana with my gada.” Now, he had to take that vow. But for it Duryodhana would not have been killed perhaps.
To make loving brothers, especially one set, excusing, accommodating, and condoning etc. How to make them fight? It is not easy at all. Yudhishtira would not agree. Pandava brothers also were not inclined to. In spite of their definite unwillingness to quarrel with the others, only such instances could make Bhima take that resolve. The second resolve he took was when Dushāsana was pulling the sari he said, “I will kill him. Beating his chest and like a lion I will drink his blood.” This oath also he took in the assembly. Can you imagine?
What did it mean? And where was the necessity for anybody in the course of a fight to swear like this? Ultimately, the cruelty of the Duryodhanas led to such an extent that forgetting the brotherhood, forgetting the fraternity, Bhima at least from the side of the Pandavas had to burst forth to undertake this. At one point Veda Vyasa says Bhima was so angry that from his ears, hair holes, in the face etc. fire started emitting. This is what he says. So this was one side. Now, in spite of all these things they could not act because they were enslaved. These were declarations of actions meant to be taken later. But they were already slaves. They had been completely won over.
Now how would the stalemate be resolved? Think about it. There was no human means at all! People think that Krishna gave interminable sari and dress. That is over, that is lying in a heap. But the quarrel and the fight are not over. Suddenly, suddenly a number of ill omens started appearing in Dhritharāshtra’s palace. What were they? Vultures started flying over the Agnihotra, the sacred place. Jackals started coming and howling indicating that something very bad and unfortunate was going to develop.
When these ill omens appeared, everybody got afraid and apprehensive. The matter was reported to Dhritharāshtra. Then Dhritharāshtra opened his inner eyes and then called Draupadi and said, “You are the best of daughters-in-law, ask for boons.” With the first boon he liberated Yudhishtira. There also she comes up with a statement. “My son Prativindhya, born of Yudhishtira, should not be spoken by the people as a dāsīputra. So I would like my king to be liberated.” Such a righteous person Draupadi is! That was sanctioned. He said, “I am very pleased, ask for a second boon.” The second boon was that all the four brothers should be liberated. When she was asked to take a third boon she said, “No. Greed is wrong. As a Kshatriya woman I am entitled for only two and I don’t want the third.”
Then Yudhishtira said, “You are still our king. I would like to know what is your command for me?” Then he blesses and says, “You are the one who knows Dharma wherever you are. Where Arjuna is there valor is there, where Bhima is there some other quality is there, and Nakula and Sahadeva have this, each has a certain quality, you go and rule the kingdom comfortably and well.” All of them started saying goodbye.
They had hardly gone a few steps, Duryodhana became restless. Shakuni started supporting him and Duryodhana started crying and weeping saying that, “We have lost an opportunity, we had snatched every belonging of theirs, they had become our slaves, now how can such a situation be ever there? So we lost, we lost, I have lost my life, I am not prepared to live.” etc. etc. Finally Dhritarāshtra was persuaded, he did not agree, to call them back again. “But this time we will not stake anything like a property, or people. We will say the loser will have to go for twelve years in the forest, and one year in incognito life.” When Yudhishtira was called, he was unwilling to come. But in all these critical moments Yudhishtira says, “What is the will of God that will always transpire.” Saying this he came again, played, he was defeated, and they started proceeding to the forest. Let me stop here. I will continue tomorrow.
Harih Om Tat Sat. Jai Guru. Jai Guru.