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Birth and Death of Sisupala

Sisupala was born in the royal family of Chedi. He possessed an unusual number of eyes and hands. When he was born, he made strange noises like a donkey. This scared his parents and relatives. His parents thought about abandoning him, but then they heard a mysterious voice. The voice said: “Don’t worry about this child. He will be lucky and strong. Don’t be afraid of him. Take care of him – he won’t die young. But someday, someone will kill him with weapons.” The mother asked the voice, “Who will kill my son?” The voice answered, “The person who can make the extra arms fall off and the third eye disappear when the child sits on their lap – that’s who will kill him.”

Many kings witnessed the special child. Each king held the baby, but nothing happened. Then, two powerful men from the Yadava family — Balarama and Krishna – came to visit. When Krishna held the baby, the extra arms fell off and the third eye vanished. The queen, frightened, requested Krishna’s help. She said, “Please don’t hurt my son.” Krishna promised, “Don’t worry. I’ll forgive him a hundred times, even if he does bad things. And that’s why Sisupala, who is wicked and proud, is challenging you to a fight. He thinks he’s safe because of Krishna’s promise.”

Bhishma added that this was probably Krishna’s plan all along. He believed Sisupala was part of Krishna’s power, and Krishna wanted to take that power back. That’s why Sisupala was acting defiantly, not caring about anyone else.

Upon hearing Bhishma’s words, the mighty ruler of Chedi, Sisupala, brimming with arrogance, challenged Krishna and declared, “O Janardana, I dare you to fight me today! I will slay you and the Pandavas. How dare the sons of Pandu, ignoring all these kings, honour you—a mere commoner, not a king—above all others? They, too, deserve to perish for worshipping someone as unworthy as you. You, Krishna, are no king, but a lowly, disgraceful slave. Your worship by these fools is an insult, and for that, they will die alongside you!”

During the Rajasuya yagna, following Bhishma’s declaration that Krishna was the most honourable person and should receive the first Arghya, Sahadeva presented it to Krishna, who accepted it according to the rites. However, this act enraged King Sisupala, who could not tolerate seeing Krishna receive such an honour. Standing up, Sisupala angrily rebuked Bhishma and Yudhishthira, openly insulting Krishna in front of the assembly.

Sisupala began by saying, “How could this man, Krishna, who is not even a king, be honoured before all these monarchs? O sons of Pandu, your actions are unbecoming of your lineage. Bhishma, who is supposed to be wise, has also acted out of self-interest, advising you to offer the first honour to Krishna. How can this man, who holds no royal insignia, be placed above all these kings? Even Vasudeva, Krishna’s father, is present here, as are kings like Drupada, Drona, and many others more deserving of respect. By offering the Arghya to Krishna, you have insulted all of us here.”

He continued his tirade, accusing Krishna of unworthy actions, reminding the assembly that Krishna had unrighteously killed King Jarasandha. Sisupala accused Yudhishthira of abandoning righteousness and displaying cowardice by honouring Krishna, claiming that it was an insult to the assembled kings and a disgrace to his own virtue.

Filled with rage, Sisupala roared his challenge to Krishna. In response, Krishna, calm yet firm, addressed the assembled monarchs, “Listen, O kings. This wicked Sisupala, born of my father’s sister, has long been an enemy to my people, the Satwatas. Despite my tolerance, he has continuously sought to harm us. He burned Dwaraka while I was away at Pragjyotisha. He attacked King Bhoja’s attendants and abducted many of them. He even attempted to disrupt my father’s horse-sacrifice by stealing the sacrificial horse. His heinous deeds do not end there. He abducted Vabhru’s wife and violated the princess Bhadra, intended for King Karusha, while pretending to be someone else. I have borne these insults out of respect for his mother, but today, in the presence of you all, his crimes must end. His pride and cruelty are unforgivable. He even sought to claim Rukmini for himself—an insult I can no longer tolerate.”

Sisupala continued: “Jarasandha, the mighty king, was right to dismiss Krishna as nothing more than a slave. Who would praise Krishna, Bhima, and Arjuna for their treachery in killing him? They disguised themselves as Brahmins and entered by an improper gate, only to deny their Brahminic status when offered water. Krishna refused food from Jarasandha, proving himself neither a true Brahmin nor lord of the universe, as you claim.

Krishna’s words roused the monarchs against Sisupala, but the defiant ruler laughed and retorted, “Krishna, are you not ashamed to speak of Rukmini here, in front of all these kings? Who but you would announce that his wife had once been intended for another? Your words are weak, and whether or not you pardon me, what can you possibly do to harm me?”

As Sisupala taunted, Krishna silently summoned his divine discus, ready to act. He spoke in a composed voice, “O kings, hear me. Sisupala’s mother once asked me to forgive him a hundred times, and I granted her a wish. That number has now been reached. In your presence today, I will take his life.” With these words, Krishna, the mighty slayer of enemies, swiftly decapitated Sisupala with his discus. The fallen king’s body crashed to the ground like a struck mountain, and a radiant energy emerged from Sisupala’s body, ascending to Krishna and merging with him, to the amazement of all present.

As Sisupala died, the heavens responded with ominous signs: the cloudless sky rained, thunder echoed, and the earth trembled. Some kings remained silent, stunned by the scene, while others, enraged, clenched their fists or bit their lips in frustration. A few praised Krishna in private, while others seethed in anger. However, the great Rishis, pleased with Krishna’s actions, offered their praises and departed.

Lessons from Sisupala’s life

The story of Sisupala’s birth and death offers several lessons on pride, forgiveness, and divine justice.

Pride and arrogance lead to downfall – Sisupala’s excessive pride and arrogance ultimately led to his destruction. He repeatedly insulted Krishna and others, showing no respect for their position or power.

Actions have consequences – Despite being given multiple chances (Krishna promised to forgive him a hundred times), Sisupala continued his wicked behaviour. This eventually led to his demise.

Patience has limits – Even Krishna, known for his patience and forgiveness, had a limit. This teaches us that while forgiveness is virtuous, there comes a point where justice must be served.

Destiny can be powerful – The story shows how Sisupala’s fate was foretold at birth. Despite knowing this, he couldn’t change his path, illustrating the strength of destiny in some belief systems.

Respect is earned, not demanded – Sisupala demanded respect but didn’t show it to others. In contrast, many respected Krishna because of his actions and character.

Words can be weapons – Sisupala’s harsh words and insults were as damaging as physical attacks, showing the power of speech.

Karma – The concept of karma is clear – Sisupala’s past misdeeds caught up with him, eventually.

Appearances can be deceiving – Sisupala, born a prince, acted dishonourably. Krishna, whom Sisupala called a “commoner,” was revealed to be divine.

The importance of self-control – Unlike Sisupala, who let his anger control him, Krishna maintained his composure until action was necessary.

Divine plan – The story suggests that even negative events might be part of a larger divine plan, as Sisupala was said to be a part of Krishna’s power that needed to return to him.

These lessons emphasize the importance of humility, respect, self-control, and righteous behaviour in one’s life and dealings with others.

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Sisupala Insults Bhishma

Yudhishthira asked Bhishma, “Grandsire, please tell me who among these illustrious kings deserves the first honour?” Without hesitation, Bhishma declared Krishna was the most deserving. “As the sun is the foremost among all luminous objects, so is Krishna among us, owing to his energy, strength, and divine prowess. His mere presence illuminates this sacrificial hall like the sun brightens the sky.” Following Bhishma’s declaration, Sahadeva presented the first Arghya to Krishna, who accepted it in accordance with the rites. However, this act enraged King Sisupala, who could not tolerate seeing Krishna receive such an honour. Standing up, Sisupala angrily rebuked Bhishma and Yudhishthira, openly insulting Krishna in front of the assembly.

Sisupala spoke: “You, ancient and dishonourable man of your lineage, you claim to be the most noble of the Kurus, yet you live in the third stage of life, celibacy, and offer counsel that is far from righteous. The Kurus, with you as their guide, are like a blind man leading another blind man. You have only caused pain by recounting the deeds of this one—Krishna—such as the killing of Putana. Arrogant and ignorant, you praise Kesava, but how has your tongue not split into a hundred pieces for speaking such untruths? Despite your supposed wisdom, you honour a mere cowherd, someone even the unwise could easily criticize.

If Krishna killed a vulture in his infancy, what is so noteworthy about that? Or his defeat of Aswa and Vrishava, neither of whom was skilled in battle—what of that? Even though he kicked over a wooden cart, why is it so astonishing? Lifting Govardhan Mountain, a tiny anthill, for a week: Why’s this impressive? You speak of these feats as if they are extraordinary, but they are not. How can you glorify someone like Krishna, who killed his own host, Kansa, after consuming his food? Have you forgotten the moral teachings that weapons should never be raised against women, cows, Brahmins, or those who have offered you sustenance or shelter? You have clearly discarded these lessons.

You describe Krishna as great and wise, as though I am unaware of who he truly is. But if, according to you, one who has killed women and cows should be worshiped, what has become of morality? How can someone like that deserve praise? Your unending admiration for Krishna—repeatedly rising to honour him—makes him believe these praises to be true, but they are lies. You sing of his greatness like a minstrel, and yet your words are hollow, just as a bird preaches against recklessness while engaging in reckless behaviour itself. Your actions do not differ from the story of the old swan. He would preach about virtue to other birds but would secretly devour their eggs. When the birds discovered his deceit, they killed him. Likewise, you will be slain by these kings for your false conduct. You boast of virtue, but your actions reveal the opposite.

How virtuous were you, Bhishma, when you abducted Amba, knowing she loved another? Your brother, Vichitravirya, refused to marry her out of respect for her feelings, yet you, proud of your virtue, brought her to him. And in your presence, another begat sons on your brother’s widow. Where is your virtue in this? Your celibacy, whether from ignorance or inability, is fruitless. No good will come to you. Those who are childless, like you, have wasted their vows and fasts. You expound on false morality and will die at the hands of your relatives, just as the old swan did at the hands of his fellow birds.” It is baffling how the Pandavas still regard you as honest, despite your misguided guidance. You are old and weak, yet they follow your lead. Release Bhima, and let all the kings witness him burn under my prowess, like an insect caught on fire.”

Hearing these scathing words, Bhima’s rage ignited, and his face turned red with fury. His forehead furrowed with deep lines, and his expression resembled death itself. He was ready to leap toward Sisupala when Bhishma restrained him. With words of counsel, Bhishma calmed Bhima, and although still seething, Bhima obeyed the elder.

Yet, Sisupala remained unfazed, mocking Bhima’s wrath. “Let him come, Bhishma!” Sisupala laughed. “I will show him what actual strength is.”

Lessons from Sisupala’s diatribe against Bhishma

The incident where Sisupala insults Bhishma provides significant lessons on virtue, leadership, and the consequences of arrogance.

Respect for elders and wisdom – Sisupala’s disrespectful behaviour towards Bhishma, a respected elder, demonstrates the importance of maintaining respect even in disagreement.

The danger of unchecked anger – Sisupala’s uncontrolled anger leads him to make increasingly offensive statements showing how anger can escalate situations and cloud judgment.

Personal attacks vs. rational arguments – Sisupala resorts to personal attacks rather than presenting logical arguments, illustrating the difference between constructive criticism and destructive insults.

The importance of self-control – Bhima’s initial rage and Bhishma’s ability to calm him highlight the value of self-control in tense situations.

Misinterpretation of past actions – Sisupala’s twisted interpretation of Bhishma’s past actions shows how events can be misconstrued when viewed without context or with bias.

The challenge of maintaining composure – Bhishma’s calm response to severe provocation shows the strength required to maintain composure in the face of insults.

The danger of arrogance – Sisupala’s arrogance blinds him to the potential consequences of his actions, showing how overconfidence can lead to poor decisions.

Respect for differing viewpoints – The conflict arises from an inability to respect others’ opinions, highlighting the importance of tolerating different perspectives.

The complexity of moral judgments – Sisupala’s critique of Bhishma’s past actions raises questions about the complexity of moral decisions and how they may be judged out of context.

The power of words – This exchange shows how words can be used as weapons, capable of inflicting deep emotional wounds.

The importance of context in judging actions – Sisupala’s criticism of Krishna’s deeds without considering their context shows the danger of judging actions in isolation.

Wisdom in restraint – Bhishma’s restraint of Bhima and his own composure show that sometimes not reacting is the wisest course of action.

These lessons underscore the importance of respect, self-control, and measured responses in conflicts, as well as the dangers of unchecked anger and arrogance. They also highlight the complexity of moral judgments and the importance of considering context when evaluating past actions.

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Yudhishthira’s Rajasuya Yagna and the conflict

On the last day of the grand sacrifice, when the time came for the sacred sprinkling of the king with holy water, the distinguished Brahmana sages and the invited kings gathered within the inner sanctum of the sacrificial enclosure. These eminent sages, led by Narada, and the royal guests, seated together, appeared as divine as the gods seated in the celestial abode of Brahma, accompanied by the revered heavenly sages.

Narada, witnessing Yudhishthira’s immense fortune and prosperity because of the sacrifice, was deeply gratified. Seeing the grand assembly filled with illustrious Kshatriyas, he reflected on ancient prophecies. He remembered the words spoken long ago in Brahma’s celestial abode, foretelling the incarnation of divine beings on earth. Narada knew that many of those present were incarnations of gods and thought of Hari, the Supreme Being, who had commanded the celestial beings to descend to earth, engage in battles, and eventually return to heaven. Narada recognized Krishna, the Supreme Narayana, who had incarnated in the Kshatriya lineage to fulfil this divine decree. He knew that Krishna, born into the Yadu dynasty, was the manifestation of that supreme power, destined to rid the world of unrighteous rulers. Reflecting on this, Narada, with awe and reverence, sat at Yudhishthira’s sacrifice, contemplating the divine plan unfolding before him.

At that moment, Bhishma addressed Yudhishthira and said, “O king, it is time to offer the Arghya (a symbol of respect) to the assembled kings, as each deserves. There are six individuals who traditionally receive this honour: the teacher, the priest, the relative, the ascetic, the friend, and the king. These monarchs have been with us for some time, and now it is proper to give upon them the Arghya. The foremost among them should be honoured first.”

Yudhishthira, listening to Bhishma’s counsel, asked, “Grandsire, please tell me who among these illustrious kings deserves the first honour?” Without hesitation, Bhishma declared Krishna was the most deserving. “As the sun is the foremost among all luminous objects, so is Krishna among us, owing to his energy, strength, and divine prowess. His mere presence illuminates this sacrificial hall like the sun brightens the sky.” Following Bhishma’s declaration, Sahadeva presented the first Arghya to Krishna, who accepted it in accordance with the rites. However, this act enraged King Sisupala, who could not tolerate seeing Krishna receive such an honour. Standing up, Sisupala angrily rebuked Bhishma and Yudhishthira, openly insulting Krishna in front of the assembly.

Sisupala began by saying, “How could this man, Krishna, who is not even a king, be honoured before all these monarchs? O sons of Pandu, your actions are unbecoming of your lineage. Bhishma, who is supposed to be wise, has also acted out of self-interest, advising you to offer the first honour to Krishna. How can this man, who holds no royal insignia, be placed above all these kings? Even Vasudeva, Krishna’s father, is present here, as are kings like Drupada, Drona, and many others more deserving of respect. By offering the Arghya to Krishna, you have insulted all of us here.”

He continued his tirade, accusing Krishna of unworthy actions, reminding the assembly that Krishna had unrighteously killed King Jarasandha. Sisupala accused Yudhishthira of abandoning righteousness and displaying cowardice by honouring Krishna, claiming that it was an insult to the assembled kings and a disgrace to his own virtue. Finally, Sisupala, in his anger and frustration, left the assembly, followed by some of the other kings, leaving a tense atmosphere in the sacrificial hall.

At this, Bhishma spoke: “The one who does not approve of Krishna’s worship, the oldest and most revered in the universe, deserves neither kindness nor reconciliation. A true Kshatriya, having defeated another in battle and sparing him, becomes the victor’s guru. In this assembly of kings, there is not one ruler who has not been defeated by Krishna’s power. This man, of flawless glory, deserves to be honoured, not just by us but by the three worlds. Countless warriors have fallen to Krishna in battle. The entire universe rests within him. Therefore, we worship Krishna, the greatest and most ancient, above all others. You should not speak otherwise. I have learned from many wise elders about the countless virtues of Krishna. And, O King of Chedi, we do not honour him out of personal gain or kinship. His fame, heroism, and achievements merit the highest honour. Krishna is to be revered as the teacher, father, and guru, worthy of the first worship.”

Bhishma continued, “Among the Brahmanas, the one with exceptional wisdom and knowledge deserves reverence. Among the Kshatriyas, the one with remarkable bravery and strength deserves admiration. Among the Vaisyas, the one with abundant wealth and prosperity deserves respect. And among the Sudras, the elderly, who have gained wisdom through years of experience, deserve veneration. Krishna is supreme in all virtues. Who among men is as distinguished as Kesava? Bravery, knowledge, modesty, beauty, and all virtues live in him. Therefore, kings, it is only right to approve of the honour given to Krishna, the supreme and eternal being. He is the origin of the universe and its ultimate dissolution. All elements and beings are established in him, and the sun, moon, stars, and planets revolve around him. Krishna is the essence of all things, the foremost in all the worlds. Sisupala, out of ignorance, speaks ill of him, but he will never see virtue as it truly is. Who among these wise kings does not recognize Krishna’s worth? If Sisupala finds this worship undeserved, then let him present a better argument.”

Following Bhishma’s declaration that Krishna was the most honourable person and should receive the Arghya first, Sahadeva presented the Arghya to Krishna, who accepted it according to the rites. After Krishna received the first worship, Sisupala, with eyes blazing red from anger, spoke to the kings, “When I am here, what are you all thinking? Let us stand ready for battle against the Vrishnis and Pandavas.” Stirring the kings to action, they discussed how to disrupt the sacrifice. The assembled monarchs, led by Sisupala, were angry and determined to resist the honour given to Krishna. Despite their friends’ attempts to calm them, their fury was like that of lions denied their prey. Sensing the rising tension, Krishna prepared for the inevitable confrontation.

As the kings, agitated like the stormy ocean, prepared for battle, Yudhishthira turned to Bhishma for guidance. “O Grandsire, what should I do to prevent the disruption of this sacrifice and protect my people? Bhishma, wise and composed, replied, “Fear not, O King. Can a dog defeat a lion? Sisupala, in his foolishness, seeks to lead these kings to their doom. Vishnu has decided to reclaim the energy that sustains Sisupala. The minds of Sisupala and these kings have become perverse, for Krishna has decided their fate. Do not fear, Yudhishthira, for Krishna is both the creator and destroyer of all beings in the universe.

The grand Rajasuya sacrifice, blessed with abundance, continued under Krishna’s vigilant protection until its completion. After the sacrifice was over, the assembled kings, praising Yudhishthira for his achievement, requested permission to return to their kingdoms. Yudhishthira, gracious as always, instructed his brothers to escort the departing kings with honour. When all the kings and Brahmanas had left, Krishna approached Yudhishthira and said, “O son of Kuru, with your leave, I too wish to return to Dwaraka. You have successfully completed the Rajasuya sacrifice, and it is time for me to go.” Yudhishthira, though reluctant, acknowledged Krishna’s need to depart, expressing gratitude for his aid.

Lessons from Yudhishthira’s Rajasuya Yagna

The story of Yudhishthira’s Rajasuya Yagna and the conflict surrounding it offers many lessons and insights:

Spiritual Lessons

Divine Providence – The narrative highlights the divine plan unfolding, with Krishna as the supreme power guiding events.

Importance of Honouring the Worthy – Bhishma’s declaration emphasizes the significance of recognizing and honouring the most deserving, in this case, Krishna.

True Leadership – Yudhishthira’s humility and willingness to seek guidance show ideal leadership qualities.

Moral Lessons

Consequences of Ego and Arrogance – Sisupala’s downfall serves as a cautionary tale about the dangers of excessive pride and disrespect.

Importance of Forgiveness and Tolerance – Krishna’s patience and forgiveness towards Sisupala illustrate the value of tolerance.

Dangers of Blind Ambition – Sisupala’s attempt to disrupt the sacrifice and challenge Krishna highlights the risks of unchecked ambition.

Social Lessons

Respect for Elders and Wisdom – Bhishma’s counsel and reverence for Krishna show the importance of respecting elders and wisdom.

Unity and Cooperation – The assembly of kings and Brahmanas showcases the value of unity and cooperation.

Importance of Gratitude – Yudhishthira’s gratitude towards Krishna emphasizes the significance of acknowledging help and support.

Philosophical Lessons

Cyclical Nature of Time – The story illustrates the cyclical nature of time, where events unfold as predetermined.

Interconnectedness – Krishna’s presence as the essence of all things underscores the interconnectedness of the universe.

Balance and Justice – The narrative shows the maintenance of balance and justice through Krishna’s actions.

Personal Growth Lessons

Self-Awareness – Sisupala’s ignorance of his own limitations serves as a reminder to recognize one’s own strengths and weaknesses.

Humility – Yudhishthira’s humility and willingness to learn demonstrates the importance of humility in personal growth.

Perseverance – The successful completion of the Rajasuya sacrifice despite obstacles showcases the value of perseverance.

Management Lessons

True greatness transcends titles – Krishna was honoured above kings despite not being a monarch himself, illustrating that true worthiness comes from one’s character and actions, not just titles or positions.

Leadership requires tough decisions – Yudhishthira had to navigate a complex situation, balancing respect for guests with adherence to proper protocol and personal convictions.

Completion of duty despite obstacles –Despite the conflict and tension, Yudhishthira completed the sacrifice successfully, teaching the importance of perseverance in fulfilling one’s responsibilities.

These lessons and themes are integral to the broader narrative of the Mahabharata, offering insights into human nature, ethics, and spiritual principles.

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Drona appointed as teacher for the Kuru Princes

Drona had been living in Kripa’s house for some time when, one day, the princes of Hastinapura went outside the city to play with a ball. During their game, the ball dropped down a well. The princes tried hard to get it out, but failed. Feeling shame and worry, they were at a loss. At that moment, they saw a Brahmana nearby, who was dark-skinned, thin, and had just finished his prayers.

This Brahmana was actually Drona. Seeing their struggle, Drona smiled and said, “Shame on your warrior skills! You can’t even get the ball out of a well. If you promise me a meal, I’ll get the ball and also this ring that I’m about to drop in the well.” He then threw his ring into the well.

Yudhishthira, one of the princes, told Drona, “We can give you more than a meal, something that will last your whole life!” Drona, smiling, replied, “I will use these blades of grass as weapons and form a chain to pull up the ball.” He then performed the feat exactly as he said, much to the amazement of the princes.

The princes, astonished, asked him to bring up the ring too. Drona used a bow and arrow to pierce the ring and brought it up from the well, handing it to them. The princes, impressed, inquired his identity and how they might assist.

Drona told them to go to Bhishma and describe what they had seen. Bhishma recognized Drona’s skills and brought him to the court, welcoming him warmly. Drona explained how he had trained with a great sage, made a friend in King Drupada, and was promised part of the kingdom, but Drupada later humiliated him.

Drona, insulted and angry, had come to Hastinapura looking for students to train. Bhishma, pleased, asked Drona to train the Kuru princes, offering him wealth, respect, and authority in their kingdom.

Important Lessons

Skill and knowledge are valuable – Drona’s expertise in weaponry and his ability to solve problems creatively demonstrate the power of knowledge and skill. These attributes can open doors and create opportunities.

Humility and pride – The princes’ inability to retrieve the ball shows that even those born into privilege may lack practical skills. This contrasts with Drona’s humble appearance but great abilities, teaching us not to judge by appearances.

The importance of demonstration – Drona doesn’t just claim he can help; he proves his worth through action. This shows the value of practical demonstration over mere words.

Resourcefulness – Drona’s use of grass blades as weapons illustrates the importance of creativity and making do with what’s available.

The power of reputation – Bhishma’s immediate recognition of Drona’s skills based on the princes’ description shows how a strong reputation can precede someone.

The impact of past relationships – Drona’s history with Drupada highlights how past interactions and broken promises can shape a person’s future actions and motivations.

Seeking opportunities – Drona’s decision to come to Hastinapura in search of students shows the importance of actively seeking opportunities rather than waiting passively.

The complexity of human nature – Drona’s story reveals his multifaceted character – skilled yet vengeful, humble yet proud of his abilities.

Importance of Keeping Promises – Drona’s grudge against King Drupada stems from a broken promise. This emphasizes the importance of keeping one’s word and the consequences of betrayal.

These lessons touch on themes of skill, humility, demonstration, resourcefulness, reputation, relationships, opportunity-seeking, education, human complexity, and the far-reaching effects of our actions and decisions.

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Story of Satyavati, Vyasa and Kuru Dynasty

Satyavati, smiling shyly, spoke to Bhishma, “My father was a good man. To earn a living, he operated a ferry boat. One day, when I was young, I was rowing the boat when the great sage Parasara, a very virtuous man, got on board to cross the Yamuna River. As I was rowing, the sage became attracted to me and spoke to me in a soft voice. I was afraid of my father’s reaction, but I was even more afraid of being cursed by the sage. So, when he asked for my love, I couldn’t refuse, especially after he granted me a special boon. The sage used his powers to create a thick fog and then fulfilled his desire. Before this, I had a bad fishy smell, but the sage removed it and gave me the pleasant fragrance I have now. He also told me that I would still be a virgin, even after having his child. The child I bore on an island in the river became a great sage named Dwaipayana, later known as Vyasa. He divided the Vedas into four parts and became famous for his wisdom. Before leaving, he told me to call him if I ever needed help. If you wish, Bhishma, I can call him now to father children with Vichitravirya’s widows.”

When Satyavati mentioned Vyasa, Bhishma, with folded hands, said, ‘A wise person carefully considers virtue, profit, and pleasure, and acts in a way that leads to more virtue, profit, and pleasure in the future. What you have said is wise and beneficial, and I fully agree.’ Bhishma’s approval made Satyavati think of Vyasa, and he instantly appeared before her. Satyavati embraced her son and wept, having not seen him for a long time. Vyasa comforted her and said, ‘Mother, I have come to fulfil your wishes. Tell me what you want me to do.’ The family priest worshipped Vyasa, and after being honoured, Vyasa sat down. Satyavati then spoke to Vyasa, saying, ‘Children belong equally to both parents. You are my eldest son, and Vichitravirya was my youngest. Bhishma, devoted to truth, has chosen not to marry or have children. Therefore, out of love for your brother Vichitravirya, for the continuation of our family line, and for the sake of Bhishma’s request and my command, I ask you to father children with Vichitravirya’s widows.’

Vyasa replied, ‘Mother, you understand what is right in this world and beyond. I will do as you ask, motivated by virtue. I will give my brother children who will be great and virtuous. However, the women must observe a strict vow for one year before they can conceive. Satyavati insisted. ‘It must be done immediately’. A kingdom without a king suffers. People are unprotected, rituals are neglected, and even the gods are affected. Please ensure that the women conceive as soon as possible.’ Vyasa agreed but warned that the women would have to bear his unattractive appearance and strong odour as penance. Satyavati accepted, and Vyasa disappeared. She then spoke to her daughter-in-law, the princess of Kosala, privately. Satyavati told her that Vyasa, the elder brother of her late husband, would come to her that night to father a child. The princess, thinking of Bhishma and the elders of the Kuru family, waited in her bedchamber.

When Vyasa arrived, his appearance frightened the princess and closed her eyes in fear. Vyasa still fulfilled his duty, but when he emerged, he told his mother that the child would be strong and wise but would be born blind because of the princess’ fear. Satyavati, worried about having a blind king, asked Vyasa to father another child. He agreed, and the princess later gave birth to a son named Pandu, who was pale in complexion but otherwise perfect. Sometime later, Satyavati asked Vyasa to father a child with Vichitravirya’s other widow, but the princess was too afraid and sent her maid in her place. Vyasa, pleased with the maid, blessed her with freedom and predicted that her child would be virtuous and wise. This child was Vidura, who later became a wise advisor to the Kuru family. Thus, Vyasa fathered the sons who would continue the Kuru dynasty.”

The story teaches several lessons:

Duty and Responsibility: The story highlights the importance of fulfilling one’s duty even under difficult circumstances. Bhishma, despite his personal sacrifice, remains committed to preserving the family line and the kingdom’s stability.

Virtue and Integrity: The emphasis on virtue and integrity is central. Bhishma’s adherence to his vows and Satyavati’s moral decisions underline the value of staying true to one’s principles and responsibilities.

Respect for Tradition and Family: The respect for family traditions and the desire to uphold family lineage are significant themes. Satyavati’s actions are driven by her commitment to ensuring the continuation of her family’s legacy.

The Role of Sacrifice: The story illustrates the concept of sacrifice for the greater good. Bhishma sacrifices personal happiness for his vow of celibacy and duty, and Vyasa undergoes penance to fulfil his mother’s wishes.

Impact of Actions: The consequences of one’s actions are evident. Vyasa’s appearance affects the outcomes, showing how actions and decisions can have far-reaching effects on one’s descendants and the broader context.

Respect for Authority and Wisdom: The story shows the importance of listening to and respecting wise counsel. Satyavati’s trust in Vyasa’s wisdom and Bhishma’s guidance are crucial for resolving the family’s issues.

Courage in Adversity: The willingness to face challenges and make tough decisions is demonstrated. Satyavati, Bhishma, and Vyasa all confront difficulties with courage and resolve, underscoring the need for bravery in the face of adversity.

Overall, the story reflects on the values of duty, virtue, sacrifice, and respect within the context of family and leadership.

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Story of Santanu, Satyavati and Bhishma

Both gods and wise kings highly respected King Santanu. He was known throughout the world for his wisdom, virtues, and honesty. He had great qualities like self-control, generosity, forgiveness, intelligence, modesty, patience, and energy. Santanu, a man with vast achievements and wisdom, safeguarded his kingdom and its people. He was physically strong, with a neck marked by three lines like a conch shell, and broad shoulders, similar to an enraged elephant. He embodied all the signs of royalty.

People who observed Santanu saw that virtue was more important than pleasure or profit. He was so virtuous that other kings of the earth gave him the title “King of kings.” During his rule, all the kings lived without fear or worry, and everyone slept peacefully with pleasant dreams. Santanu’s leadership made the world more virtuous, and everyone became devoted to charity, religious acts, and sacrifices.

When Santanu ruled, religious merits increased greatly. The warrior class served the Brahmanas, the merchant class served the warriors, and the lowest class respected both the Brahmanas and the warriors, while serving the merchants. Santanu ruled the whole earth from Hastinapura, the beautiful capital of the Kurus. He was truthful and straightforward, understanding the ways of virtue. With a combination of generosity, religiousness, and self-discipline, he gained great fortune. He was free from anger and malice and was as handsome as the moon. His brilliance resembled the sun; his strength, the wind. Enraged, he resembled death itself; patient, he was earth.

During Santanu’s rule, no animals were needlessly killed, and kindness towards all creatures was a virtue that prevailed. Santanu himself was merciful and treated all beings equally. People held many sacrifices in honor of the gods, sages, and ancestors, but no one killed any creature sinfully. Santanu was the king and father of everyone, including the miserable, the unprotected, birds, beasts, and every created thing. While Santanu ruled, speech was truthful, and people’s minds were focused on charity and virtue. Santanu enjoyed family life for thirty-six years and then retired to the forest.

One day, while chasing a deer along the banks of the Ganges, King Santanu noticed the river had become shallow. He wondered why the river was flowing very slow. As he searched for the cause, he saw a handsome young man who had stopped the flow of the river with his powerful weapon. This extraordinary feat amazed Santanu but did not recognize the youth as his son, whom he had seen only once after birth. The young man, however, recognized his father, but used his celestial powers to cloud Santanu’s perception and disappeared.

Santanu, still thinking the youth might be his son, asked the river Ganga to show him the boy. Ganga appeared in a beautiful form, holding the boy, and revealed that this was their eighth son. She told Santanu that their son was well-versed in all weapons, knowledgeable in the Vedas, and a mighty warrior. Ganga gave the boy to Santanu, who returned to his capital, feeling fortunate. Santanu made his son the heir to the throne, and the prince soon earned the love and respect of everyone.

After four years, King Santanu went to the woods by the Yamuna River, where he smelled a sweet fragrance. He followed the scent and found a beautiful maiden, the daughter of a fisherman. Santanu asked who she was, and she replied she was rowing passengers across the river on her father’s command. Santanu, charmed by her beauty and fragrance, asked her father for her hand in marriage. The fisherman agreed on the condition that the son born of his daughter would be Santanu’s successor.

Santanu hesitated to agree, even though he greatly desired the maiden. He returned to Hastinapura, troubled by his thoughts. Devavrata, noticing his father’s sadness, asked what was troubling him. Santanu explained he was worried about the future of their dynasty if something happened to Devavrata. Devavrata learned from the royal minister about the fisherman’s condition for marriage. Determined to help his father, Devavrata went to the fisherman and promised that the son born of the maiden would be the next king. Devavrata even vowed to remain celibate and never have children.

The fisherman, moved by Devavrata’s vow, agreed to the marriage. The gods and sages praised Devavrata, calling him “Bhishma” (the terrible) for his great vow. Bhishma brought the maiden to Hastinapura, where he told Santanu everything. Santanu, pleased with his son’s actions, gave him the boon of choosing the time of his own death, ensuring that Bhishma could live as long as he wished.

The story of King Santanu and his son Bhishma offers several important lessons:

Virtuous Leadership: King Santanu exemplifies the qualities of an ideal ruler—wisdom, fairness, patience, and self-discipline. His leadership created a peaceful and prosperous society where virtue thrived. This teaches us the importance of virtuous leadership in creating a harmonious and just society.

The Power of Self-Sacrifice: Bhishma’s vow of celibacy and his decision to forego his own future for the sake of his father’s happiness and the kingdom’s stability show the power of self-sacrifice. This act of selflessness made Bhishma a revered figure, teaching us that true greatness often comes from putting others before ourselves.

Responsibility and Duty: Both King Santanu and Bhishma take their responsibilities seriously. Santanu in his role as a king and Bhishma as a son. The story underscores the importance of fulfilling one’s duties with integrity and commitment, no matter how challenging they may be.

The Consequences of Choices: King Santanu’s hesitation to accept the fisherman’s condition reflects the difficulty of making decisions that can have long-term consequences. Bhishma’s choice to remain celibate shaped not only his life but the future of the kingdom. This illustrates that our choices, especially those made out of duty or love, can have far-reaching impacts.

Respect for elders and tradition: Bhishma’s actions show deep respect for his father and the traditions of the kingdom. This emphasizes the value of respecting elders and upholding cultural and familial traditions, which can bring stability and continuity to society.

The Role of Dharma (Righteousness): The story is deeply rooted in the concept of dharma—doing what is right according to one’s role and responsibilities. Both Santanu and Bhishma act in ways that align with their dharma, teaching us the importance of living a life guided by righteousness.

Acceptance of Fate: The story also touches on the acceptance of fate. Bhishma’s vow is an acknowledgment of the larger forces at play and his willingness to accept his role within them. This teaches us about the importance of accepting our circumstances with grace and fulfilling our roles to the best of our abilities.

Keeping one’s word: The story emphasizes the importance of honouring promises, as seen in Bhishma’s unwavering commitment to his vows.

Long-term consequences of actions: Bhishma’s vow, while solving an immediate problem, has far-reaching consequences for the future of the kingdom, teaching us to consider the long-term effects of our decisions.

These lessons from the story of Santanu and Bhishma offer insights into ethics, leadership, family dynamics, and personal integrity that remain relevant today. They encourage readers to reflect on their own choices and responsibilities in both personal and professional lives.

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Enigmas in the life of Bhishma – Respect for women

In the Anusasana Parva, Bhishma imparts wisdom to Yudhishthira, drawing from the teachings of Daksha Prajapati. He emphasizes the importance of showing reverence, kindness, and all forms of pleasant treatment to the bride upon marriage. Male family members, like fathers, brothers, and in-laws, should treat her with respect and give her presents. Such gestures, he explains, lead to significant happiness and benefits. Bhishma emphasizes the importance of worshipping and showing affection to women, arguing that where women are respected, even the gods are happy. Conversely, neglecting women renders all endeavours fruitless. If women in a household suffer because of mistreatment, it brings about the downfall of the family. Bhishma warns that homes disregarding women face destruction, losing their splendour, growth, and prosperity. He believes women deserve honor and worship as they represent wealth and success, so those who desire prosperity should show them respect.

Bhishma knows the rules and practices of treating women, yet he violates the same when it comes to protecting the daughter-in-law of the house for which the entire clan has paid very heavily. If he had acted with justice and morality in mind, we might have avoided the fierce battle that was fought on that account later on.

Here are three major episodes when Bhishma did not show respect to women that had serious consequences in his life.

Amba Abduction – When Vichitravirya, Bhishma’s half-brother, reached adulthood, Bhishma assumed the responsibility of arranging his marriage. He clandestinely attended the Swayamvara of the king of Kashi’s daughters and abducted all three princesses. In the ensuing conflict with the assembled suitors, Bhishma emerged victorious. However, his actions wreaked havoc in Amba’s life, as she was already devoted to King Salva. Vichitravirya declined to marry her because of her prior affections, and Salva rejected her because Bhishma had taken her. Despite Amba’s pleas, Bhishma, bound by his vow of celibacy, refused to wed her. Even her appeal to Parasuram for justice proved futile. Eventually, unable to find a resolution, Amba tragically immolated herself. Vichitravirya’s untimely death and lack of children led to challenges for Ambika and Ambalika. Thus, an uninvited guest at the Swayamvara of the Kasi Princes wrecked their lives. Amba, having blessed by Lord Siva, takes birth as Shikhandini in her next life and becomes the cause of Bhishma’s death in the Mahabharata war.

According to Hindu epics, eight different types of marriages include Brahma Vivaha (solemnized with rituals and parental consent), Daiva Vivaha (marriage where the bride is given away as a sacrifice), Arsha Vivaha (marriage through the exchange of gifts), Prajapatya Vivaha (simple marriage with vows), and Asura Vivaha (marriage through bride price or coercion), Gandharva Vivaha (love marriage based on mutual consent), Rakshasa Vivaha, is a marriage by abduction, and Paishacha Vivaha, where the groom seduces or intoxicates the bride and then has physical relations with her without her consent. The first four are approved and recommended and the last four, not recommended. By abducting the princes for his brother, Bhishma committed a severe offence in their lives.

Gandhari – is the daughter of King Subala of Gandhara, known for her piety, beauty and devotion. She was married to blind Dhritarashtra, as arranged by Bhishma. The family was unhappy with such an alliance, as Dhritarashtra would never be the king due his blindness. But the fear of Bhishma and Kuru kingdom forced them for consent. The price Hastinapura pays is that Shakuni becomes a permanent resident, infesting the palace and spinning the web of intrigue that destroys the dynasty.

Disrobing of Draupadi – The Draupadi disrobing incident is one of the most harrowing and pivotal events in the Indian epic Mahabharata, symbolizing the height of moral degradation and injustice. During the game of dice,Yudhishthira gambled away his kingdom, wealth, his brothers, himself and Draupadi, to the Kauravas, and lost everything. Duryodhana, the eldest Kaurava prince, incited by his jealousy and desire for vengeance, ordered Draupadi to be brought to the assembly hall where the gambling was taking place.

As Draupadi is dragged into the court, she vehemently protested against the injustice of her being staked in the game, arguing that a wife cannot be gambled away by her husband, who himself had lost his freedom in the game. Despite her protests and appeals to the elders present, including Bhishma and Drona, Draupadi was disrobed in public by Dushasana, Duryodhana’s brother. This incident symbolizes the degradation of societal norms and values, the abuse of power, and the plight of women in a patriarchal society. Draupadi’s humiliation became a pivotal moment in the Mahabharata, leading to the eventual war between the Pandavas and the Kauravas.

A society that does not respect women suffers from many detrimental consequences that affect its social, economic, and cultural fabric. Here are some significant impacts:

Gender Inequality: Lack of respect for women perpetuates gender inequality, where women are denied equal rights, opportunities, and access to resources compared to men. This inequality undermines the principles of justice and fairness within society.

Violence Against Women: Disrespect towards women often contributes to higher rates of violence against them, including domestic violence, sexual assault, harassment, and trafficking. Such violence not only harms individual women but also undermines their sense of safety and security within society.

Underrepresentation in Decision-Making: When women are not respected, their voices are often marginalized, leading to their underrepresentation in decision-making processes at various levels, including politics, business, and community leadership. This lack of representation limits diverse perspectives and hampers the development of inclusive policies and solutions.

Economic Disadvantage: Women’s lack of respect can translate into economic disadvantages, including lower wages, limited job opportunities, and barriers to accessing credit and property rights. This perpetuates cycles of poverty and hinders the overall economic development of society.

Health Impacts: Disrespect towards women can have significant health impacts, including limited access to healthcare services, higher rates of maternal mortality, and poor reproductive health outcomes. Discrimination and stigma may also deter women from seeking medical care when needed.

Interpersonal Relationships: Lack of respect for women can erode trust and mutual respect within interpersonal relationships, including within families and communities. This can lead to strained relationships, breakdowns in communication, and increased conflict.

Cultural and Social Stagnation: Societies that do not respect women often perpetuate harmful cultural norms and practices that restrict women’s freedom, autonomy, and participation in public life. This stagnation stifles social progress and innovation, as diverse perspectives and talents are not fully utilized or valued.

In summary, a society that cannot respect women not only violates their human rights but also undermines its own potential for progress, prosperity, and social cohesion. Respect for women is essential for building a more equitable, inclusive, and sustainable society for all.

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Enigmas in the life of Bhishma–Protector of Dharma

Bhishma, also known as Bhishma Pitamah or Ganga Putra Bhishma, is one of the most revered and complex characters in Mahabharata. He was born Devavrata, as the son of King Shantanu of Hastinapura and the river goddess Ganga. Having trained under most eminent teachers like Vasishta, Brihaspathi, Shukracharya, Sanal Kumar, and Parasuram, Bhishma is often seen as a paragon of righteousness, committed to upholding dharma in all aspects of life. Bhishma’s unwavering sense of honour, integrity, and his unwavering devotion to duty and righteousness are well-known. He always strove to uphold dharma (righteousness) and maintain the ethical standards expected of a noble warrior. As the head of the Kuru dynasty, he dedicated his life to the kingdom’s well-being, ensuring its stability and harmony. His teachings emphasize the importance of upholding moral values and fulfilling one’s duties, even in the face of adversity.

Dilemmas and Moral Conflicts

Despite his commitment to Dharma, Bhishma faced many moral dilemmas and conflicts throughout his life. His allegiance to the throne of Hastinapura often clashed with his sense of righteousness, leading to moments of internal struggle and doubt. Bhishma’s inability to prevent the injustices perpetrated by the Kauravas, particularly during Draupadi’s disrobing in the Kuru court, is a central example of this conflict.

Vow of Celibacy: Bhishma’s most notable vow was his lifelong celibacy, which he undertook to fulfil his father’s desire to marry Satyavati. This vow earned him the epithet “Bhishma,” which means “terrible” or “fearsome.” The terrible oath taken by Devavrata that he will abdicate his claim to the throne and will remain Naishtika Brahmachari (Celibate throughout life) has completely changed the course of history and ended finally in the extermination of all Kshatriya kings from the face of earth. Without that oath, the Kuru dynasty would have remained unblemished and whole, avoiding the need for such a large-scale human sacrifice. Let’s analyse the course of events to determine if his decision was correct and if he embodied dharma, a quality he was renowned for in history.

As per scriptures, achieving ‘moksha’ entails entering the Vanaprastha ashram around the age of fifty. However, King Shantanu, already seventy, plans to marry at this late stage. This raises questions about how well people are following the religious guidelines for different stages of life. Devavrata, as the king’s son, delivers his father from the hell known as ‘Put’. By facilitating his father’s late-stage marriage, Devavrata commits great adharma towards him in his pursuit of moksha. King Shantanu is known for his complete surrender to the desires of the women he loves, often accepting any conditions they impose. He readily accepted Ganga’s condition not to interfere with her actions or speak unkindly to her, resulting in the loss of seven children from that marriage. Despite this, he fails to learn from his experiences and desires to marry another woman under even more severe and impractical conditions. Did he expect his son to surpass Puru, who sacrificed his youth for his father, Yayati?

Devavrata did one-step better. He not only gave up his right to the kingdom but on an indication from Dasharaja, the father of Satyavati, took the fierce oath that he would remain Naishtika brahmachari throughout his life. While Dasharaja and King Shantanu were delighted, the consequences of that terrible oath were to be felt in the most disastrous ways after three generations.

Division of the Kingdom – Upon learning of the survival of the Pandavas from the inferno at the lac palace and their subsequent marriage to the illustrious daughter of King Drupada, Duryodhana grew restless and resumed plotting to eliminate them. However, Dhritarashtra refrained from endorsing any schemes and instead sought counsel from Bhishma. Bhishma’s verdict was unequivocal: “The Pandavas are as dear to me as Prince Duryodhana and all other members of the Kuru lineage. I strongly oppose any conflict with them. It is only fitting to conclude a treaty with these noble heroes and allocate them half of the kingdom, which rightfully belongs to the Kuru dynasty. If the sons of Pandu cannot claim their rightful share, how can it be rightfully yours? The Pandavas, being virtuous and united, deserve half of the kingdom. Therefore, it is in everyone’s best interest to peacefully grant them their rightful portion.”

Why did Bhishma advocate for such a decision? What prompted the necessity to partition the kingdom, which rightfully belonged solely to the Pandavas? If we look to history for guidance, the son of a king typically succeeds as the next monarch. Since Pandu held the throne, the kingdom rightfully belonged to Yudhishthira. Dhritarashtra could never ascend to kingship due to his physical disability but ruled as regent. This was a customary approach to succession, tracing back to the first Emperor Yayati. Yayati had five sons from two wives: Devayani bore Yadu and Turvasu, while Sharmishtha bore Druhyu, Anu, and Puru. According to tradition, Yadu, being the eldest, should have inherited the throne, yet Yayati bestowed it upon Puru, as he was the only one willing to sacrifice his youth to fulfil his father’s desires. The Kaurava dynasty descends from Puru, not Yadu. Likewise, Shantanu, Bhishma’s father, assumed kingship despite being the youngest son of King Pratipa. Devapi, the elder son, suffered from leprosy and was thus ineligible for kingship, while the second son migrated to his maternal uncle’s kingdom and became ruler there. Hence, if Bhishma had unequivocally declared from the outset that Dhritarashtra’s offspring would not be entitled to the throne, none of the ensuing drama would have unfolded, and peace could have prevailed. However, he allowed the ambiguity to persist indefinitely, perhaps to retain power until his demise.

The Dice game – The game of dice served as the catalyst for the Mahabharata war. If there was one individual with the authority to avert this conflict, it was Bhishma. Despite being fully aware of the impending disaster, he remained silent and passively observe the unfolding events. While Dhritarashtra’s deep affection for his son may have led him to consent to the game, Bhishma held a unique position of moral authority as the grandfather who had willingly renounced the throne for his father. Unlike Drona and Kripa, who were bound by their roles as the king’s employees and refrained from intervening unless prompted, Bhishma had the autonomy to speak out. A single word from him could have persuaded Dhritarashtra to halt the game. However, Bhishma tactfully chose not to assert his influence, ultimately failing to shoulder the responsibility and exercise his authority when it was most imperative. He could have intervened, establishing rules, limiting the wager, and stopping the game before Yudhishthira lost his brothers. He could have definitely stopped when Yudhishthira was forced to pawn their wife Draupadi. But he remained a spectator with nothing to lose. Why?

Disrobing of Draupadi – was one of the most shameful incidents in Mahabharata and the stigma of that will ever stick to the elders in the assembly, particularly the one with moral and positional authority, Bhishma. He kept watching the evolving scene with indifference, forgetting that one of the princes was insulting the daughter in law of the house in front of elders and outsiders. Why did he not act before things turned ugly? When questioned by Draupadi about the legality of Yudhishthira pawning her when he himself was a slave, what did Bhishma answer – ‘morality is subtle. I therefore am unable to duly decide at this point that you have put. On the one hand, one that has no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Only Vidura and Vikarna had the courage to question the game and the position of Draupadi, while everyone else kept quiet.

Participation in the war–Bhishma’s involvement in the Kurukshetra war stands out as a compelling portrayal of his complex character. Tied by his allegiance to the throne, he joins the Kauravas in battle, fully cognizant of their unjust deeds and the righteous cause of the Pandavas. Bhishma’s formidable presence on the battlefield, despite his inner conflicts, highlights the tragic outcome of his lifelong commitments. The paradox lies in witnessing a virtuous individual, driven by duty and loyalty, compelled to oppose what he recognizes as morally right. Had Bhishma remained absent from the war, like Balarama and Vidura, that example might have been followed by the others like Dronacharya and Kripacharya. In the absence of these three valiant and respected warriors, the war would have been much less destructive and probably there would have been no war at all. Probably it was due to the towering personalities like Bhishma, that many other people supported Kauravas.

In Bhagavad Gita, Sri Krishna says, “Whatsoever a great man does, the same is done by others as well. Whatever standard he sets, the world follows”. When men in power and authority fail to support righteousness through their actions or inactions, several negative consequences can arise:

Erosion of Trust: Trust is the foundation of any functioning society. When those in power fail to act in a just and fair manner, it undermines the trust that people have in their leaders and institutions. Citizens may become sceptical of government actions and lose confidence in the legitimacy of the political system.

Social Unrest: Injustice and corruption often breed resentment and anger among the population, particularly those who are marginalized or oppressed. This can lead to social unrest, protests, and even violent conflicts as people demand accountability and change.

Normalization of Unethical Behaviour: When leaders engage in unethical behaviour without facing consequences, it sends a message that such actions are acceptable or even expected. This normalization of unethical conduct can permeate through society, leading to a culture where dishonesty, corruption, and exploitation become commonplace.

Diminished Moral Compass: Leaders serve as role models, and their actions set the tone for societal values and standards. When those in power fail to uphold righteousness, it can lead to a gradual erosion of moral principles within society. People may become desensitized to unethical behaviour and lose sight of the importance of integrity and justice.

Undermining of Institutions: Institutions such as the judiciary, law enforcement, and regulatory agencies play a crucial role in upholding justice and fairness. However, when leaders manipulate or undermine these institutions for personal gain or political expediency, it weakens the rule of law and undermines public confidence in the justice system.

Long-Term Consequences: The failure to support righteousness can have lasting effects on the stability, prosperity, and overall well-being of a nation. It can lead to economic stagnation, social polarization, and a loss of faith in democratic processes. Ultimately, it jeopardizes the future of the society and undermines its ability to thrive and progress.

In summary, when individuals in positions of power and authority neglect their duty to support righteousness, it not only undermines the principles of justice and fairness but also threatens the very fabric of society. It is essential for leaders to prioritize ethical conduct and uphold moral values to ensure the well-being and stability of the communities they serve.

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Enigmas in the life of Bhishma – Enigma of inaction

Bhishma, the grand sire of the Kuru clan in the Mahabharata, is a complex and multifaceted character. Renowned for his unwavering loyalty, unparalleled strength, and adherence to dharma (righteous duty), he remains an enigma due to his puzzling inaction on critical junctures in Mahabharata. This article delves into Bhishma’s vow and the instances where his inaction allowed the Kauravas to perpetrate injustice, raising questions about his interpretation of dharma.

The Binding Vow: A Moral Conundrum

Bhishma’s life was shaped by a pivotal vow. To appease his father, King Shantanu, he renounced the throne and took a vow of celibacy, ensuring his half-brother, Satyavati’s, sons could inherit the throne. This vow, while demonstrating immense filial piety, created a complex situation. Bhishma, though the rightful heir, bound himself to serve whoever sat on the Hastinapur throne, regardless of their actions. In moments of crisis, Bhishma found himself torn between these conflicting duties. His inaction during critical junctures of the Mahabharata, such as the Draupadi’s humiliation or the Kurukshetra war, symbolizes the struggle between duty, morality, and personal principles. His dilemma serves as a timeless reminder of the complexities inherent in navigating moral choices and the consequences of adhering strictly to one’s principles, even at the expense of personal relationships and societal expectations.

Death of Chitrangada – After Shantanu had ascended to heaven, Bhishma installed Chitrangada on the throne, who was a great warrior and conquered the world. Seeing that he could vanquish men, Asuras and the very gods, his namesake, the powerful king of the Gandharva, approached him for an encounter. Between that Gandharva and the Kuru King, both equally powerful, there occurred on the field of Kurukshetra a fierce combat, which lasted full three years on the banks of the Sarasvati. In that terrible encounter, the Gandharva, who had greater prowess or strategic deception, slew the Kuru Prince.

Bhishma is the foremost of all warriors with celestial weapons and undefeatable even by his own Guru Lord Parasurama.  Yet he did not come to the rescue of his half-brother even though the war lasted full three years. Why? What was Bhishma doing all those days? What was his motive?  When Bhishma ’s younger brother is engaged in a fierce battle for three long years, isn’t it the responsibility of his elder brother to go in search of him? Did the king’s mother, Satyavati request Bhishma for help and what was his reaction? These very serious questions needed answers to really understand the motive of not assisting Chitrangada during that critical period.

Death of Vichitravirya – Even though Vichitravirya was virtuous and self-disciplined, soon became lustful after his marriage to Ambika and Ambalika. And the prince spent seven years uninterruptedly in the company of his wives. He was attacked while yet in the prime of youth, with phthisis (Tuberculosis). But in spite of treatments by the best doctors the Kuru prince died, very young.

Was it not the responsibility of Bhishma to guide his younger brother about morality and practices and help him to lead a moderate life? Why did he permit the only survivor of the Kuru dynasty to waste his life away and die at a young age? Was it intentional and taking revenge on his father and step mother? So that he can continue to rule the kingdom for even longer period??

Inaction against Tyrants – During Bhishma’s time in the Mahabharata, several kings are portrayed as tyrants or rulers who engaged in oppressive and unjust practices such as Jarasandha, Sisupala, Kamsa, Bhagadatta, Paundra, etc. Yet unconquerable and powerful Bhishma never raised a finger against them and silently permitted such atrocities.

Pandu’s vanavas – He did not make any attempt to persuade Pandu not to leave Hastinapura nor keep track of the welfare of Pandu and his two queens in the Himalayan wilds.  It is as if having the blind Dhritarashtra as the figurehead, with the actual reins of government in his own hands, was very much to his liking. After all, it is Bhishma alone who carries in his veins the blood of Shantanu and is the last royal Kuru. That is why he is irrevocably chained to the throne of Hastinapura, for better or worse.

Attempt to Kill Bhima -. Fuelled by jealousy and hatred towards Bhima’s immense strength Duryodhana sought to eliminate him. Duryodhana, with the help of his uncle Shakuni (known for his cunning), laced Bhima’s food with poison. Unaware of the treachery, Bhima consumed the poisoned dish. Bhima, feeling the effects of the poison, became drowsy and lay down to rest. Seeing Bhima unconscious, Duryodhana believing the poison had worked, tied Bhima with ropes and threw him into the river Ganges. Bhima, due to his inherent strength and resilience, not only survived the poison but also encountered the Nagas (snake people) dwelling in the river. The Nagas, recognizing Bhima’s potential, not only treated him but also blessed him with increased strength and immunity to snake venom. This event further strengthened Bhima, setting the stage for his future prowess as a warrior. On reporting this matters to the elders in the family, particularly Bhishma, no action was taken against Duryodhana which boldened him further.

Varanavat – Duryodhana was deeply distressed when many citizens favoured Yudhishthira as the crown prince. Seeking counsel from his trusted advisors—Karna, Shakuni, and Dushasana—he plotted to eliminate the Pandavas and their mother. Approaching his father, King Dhritarashtra, he expressed his concerns, highlighting the potential exclusion of his own lineage from the royal succession if Pandu’s descendants continued to rule. Manipulating his father’s fears for the future of his children, Duryodhana persuaded him to send the Pandavas to Varanavat under the guise of attending a festival, secretly intending their demise. Despite knowing Duryodhana’s sinister intentions, Dhritarashtra yielded to familial pressure, relying on the silent complicity of elders like Bhishma. Meanwhile, Duryodhana orchestrated a lethal scheme with his aide Purochana, constructing a seemingly innocuous house of lac intended to be set ablaze with the sleeping Pandavas inside.

However, Vidura, astutely grasping the danger, discreetly warned Yudhishthira, facilitating their escape through an underground tunnel. Bhishma, privy to Duryodhana’s malevolent machinations, chose not to punish him, raising questions about his motivations.

Dice Game – During the infamous dice game, Bhishma’s inaction is conspicuous, especially considering his esteemed position as the patriarch of the Kuru dynasty and his role as one of the most respected elders in the kingdom. As the game progressed and Yudhishthira kept losing, Bhishma remained a passive observer, failing to intervene or question the unfairness or manipulation of the game by Shakuni. Despite his knowledge of dharma (righteous duty), Bhishma did not speak up to halt the game or ensure fairness for the Pandavas.

Draupadi’s disrobing – Bhishma’s inaction during Draupadi’s disrobing at the Kuru court is a poignant example of his failure to uphold justice and righteousness despite his esteemed position as the patriarch of the Kuru dynasty. As one of the most respected figures in the Kuru court, Bhishma had a responsibility to uphold moral values and protect the vulnerable, yet he chose to remain passive in the face of grave injustice. Bhishma’s inaction underscores a failure to fulfil his duty as an elder and guardian of dharma (righteousness). His silence not only allowed Draupadi’s dignity to be violated but also contributed to the deepening animosity between the Kauravas and the Pandavas, ultimately leading to the catastrophic events of the Kurukshetra war.

Kurukshetra War – Bhishma was highly respected and revered as one of the wisest and most virtuous individuals of his time. His moral authority and influence could have been instrumental in mediating peace between the Pandavas and the Kauravas, facilitating a peaceful resolution to their disputes and avoiding war. He could have used his influence to counsel Dhritarashtra against supporting Duryodhana’s aggressive policies and advocating for a peaceful resolution instead. Bhishma’s decision to fight on the Kaurava side, despite his reservations, strengthened their position.  Refusing to participate in the war, like Balarama and Vidura could have significantly weakened the Kauravas and forced them to reconsider their stance. This would also motivate Drona and Kripa to abstain from participating in the war. In summary, Bhishma’s inaction during the preparation for the Kurukshetra war underscores the complexities of his character and the moral dilemmas faced by individuals in positions of power and authority. His reluctance to take decisive action contributed to the tragic outcome of the war, highlighting the consequences of remaining passive in the face of injustice.

During the war – Bhishma’s inaction during the Kurukshetra war is a pivotal aspect of the Mahabharata, reflecting his complex character, moral dilemmas, and conflicted loyalties. Despite being the commander-in-chief of the Kaurava army and possessing formidable martial prowess, Bhishma’s actions on the battlefield were marked by restraint and hesitation. He was torn between his duty to the throne of Hastinapura and his affection for the Pandavas, particularly Arjuna. He declared that he would not kill the Pandavas but would kill 10,000 soldiers of the Pandavas every day and without Pandavas’s defeat, the war will never end.

The narrative of Bhishma continues to spark discussions and contemplation. While his steadfast loyalty and dedication to his vow are commendable, his failure to act in the presence of blatant injustice prompts inquiries into the genuine essence of dharma. The Mahabharata implies that rigid adherence to vows or existing structures should not compromise the courage to confront authority and ensure fairness. Bhishma’s tale underscores the necessity of interpreting dharma in a flexible manner—one that permits standing against injustice, even when it conflicts with personal allegiances.

Inaction in the face of injustice, whether on a personal or societal level, can have profound and far-reaching consequences:

Perpetuation of Injustice: When individuals or institutions fail to take action against injustice, it often allows the unjust behaviour to continue unchecked. Inaction can signal to perpetrators that their actions are permissible, leading to the perpetuation of oppression, discrimination, or abuse.

Loss of Trust and Confidence: Inaction erodes trust and confidence in individuals and institutions responsible for upholding justice and morality. When people witness inaction in response to injustice, they may lose faith in the ability of authorities or leaders to address societal problems effectively.

Normalization of Wrongdoing: Inaction can contribute to the normalization of wrongdoing within society. When injustices go unaddressed, they become accepted as part of the status quo, making it increasingly difficult to challenge or rectify them in the future.

Escalation of Conflict: In situations where injustices lead to grievances and resentment, continued inaction can escalate tensions and conflicts. Unresolved injustices may fuel feelings of anger, frustration, and desire for retaliation, potentially leading to further violence or unrest.

Psychological Harm: Inaction in the face of personal injustice can have severe psychological effects on individuals. It may lead to feelings of helplessness, betrayal, and despair, exacerbating mental health issues such as depression, anxiety, and trauma.

Loss of Moral Integrity: Failure to act in the presence of injustice can undermine one’s moral integrity and ethical principles. It raises questions about one’s commitment to justice, fairness, and human rights, tarnishing their reputation and credibility.

Missed Opportunities for Positive Change: Inaction represents a missed opportunity to effect positive change and promote a more just and equitable society. By choosing not to intervene, individuals and institutions forego the chance to make a meaningful difference and contribute to the betterment of their community.

Overall, the consequences of inaction in the face of injustice are multifaceted and detrimental, impacting individuals, communities, and societies at large. It underscores the importance of taking a stand against injustice and actively working towards creating a more just and compassionate world.

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Bhishma: A Tale of Duty, Sacrifice, and Immortality – A Colossus of Contradictions

In the vast tapestry of Indian mythology and epic literature, few characters shine as brightly as Bhishma, the legendary figure from the Mahabharata. His life story is one of unwavering devotion to duty, sacrifice, and the pursuit of righteousness. Born into the illustrious lineage of the Kuru dynasty, Bhishma’s journey traverses the realms of love, loyalty, and ultimately, transcendence. Bhishma is the central character in Mahabharata who witnessed all the events from the beginning since the rule of the Shantanu until the end of Mahabharata war when finally, Yudhishthira became the ruler of Hastinapura. That is witnessing the events of four generations. This article delves into the enigmas surrounding Bhishma’s character and behaviour, exploring the nuances that make him a figure of both reverence and perplexity.

Legend – King Mahabhisa after his death attained Vishnu Loka. Once he went to visit Brahma at Satya Loka. At that time, Gangadevi was also present in Brahma’s assembly. In that pious atmosphere, a gentle breeze began to blow and Gangadevi’s clothes were slightly deranged. Just at that moment, Mahabhisa took a stealthy glance at her and she returned that glance. Brahma who got very angry on this inappropriate behaviour and cursed both of them to be born as human beings. Gangadevi begged pardon, Brahma lifted the curse and blessed her that the Astavasus would come to the earth to be born as her sons, and that afterwards she could come back to Heaven. Gangadevi was later born as a mortal woman in the world under the name Ganga and she spent her days in the forests near the Ganga River valleys.

Astavasus are Elemental Gods, who were born to Dharma and Vasu, the daughter of Daksha. Some scriptures also have a version that they were the children of Kashyap and Aditi. Once, when they were traveling with their wives, they happened to reach Vasishtha’s hermitage. One of the wives liked Vasishtha ’s cow Nandini, and to please her, her husband carried it away along with its calf. Vasishtha, on returning to the ashram found that Nandini is missing and used his divine vision to locate it. Having realised what had happened, he cursed the vasus to be born as humans. The vasus repented and apologised to Vasishtha, who having considered said that the seven vasus who were not guilty would spend a negligible time in human form, but Dyu, who took the cow, would definitely remain as human for a very long time. As per Mahabharata, it was Dyu who later born as Bhishma.

When the vasus were contemplating the curse, Ganga approached them. They requested her to take a human form, marry a king, become their mother when they took the human form, and throw them into the river as soon as they were born. Ganga agreed, except that she will have to leave one son to the king both to fulfil Sage Vasishtha’s curse that Dyu will stay for a long time as well as to ensure her association with the King is not fruitless. Vasus agreed and went away.

In those days, the ruler of the lunar dynasty was a king named Pratipa. Having no children, he went to the bank of the river Ganga and performed severe austerities. Gangadevi who was moving about in the forests nearby, saw the King deeply absorbed in his tapas. She approached him and sat on his right thigh. She wanted the King to be her husband. He explained to her that the right thigh is the proper seat of a daughter-in-law and so she would become his son’s wife in due course. In course of time, Pratipa had a son, Shantanu. When Shantanu grew up into a young man, one day he went for a hunt to the Ganga-valley and there he met Gangadevi. He fell in love with her at first sight and courted her. Gangadevi agreed to become his wife on condition that he should never question her actions or say anything to displease her and if he ever violated that condition, she would leave him. Infatuated by the heavenly beauty of the damsel, the king readily accepted the condition and they became man and wife.

King Shantanu became exceedingly gratified with Ganga’s conduct, beauty, magnanimity, and attention to his comforts. And the king, while thus enjoying himself with his wife, had seven children born to him but were thrown into the river by Ganga as soon as they were born. Though not happy with her cruel act, the king dares not question for fear of her leaving him. But when the eighth child was born, and when his wife as before was about to throw it into the river, the king with a sorrowful expression requested her not to do such a heinous crime and spare the child. His wife said “I shall not destroy this child of yours. But according to our agreement, the period of my stay with you is at an end”. I am Ganga, lived with you so long for accomplishing the purposes of the eight illustrious Vasus had to assume human forms due to curse from Sage Vasishtha. There is no woman on earth except one like me, a celestial of human form, to become their mother. You, having become the father of the eight Vasus, have acquired great blessings and merit. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I am taking the eighth Vasu with me now and will return to you once his studies are completed. Thus, was born Devavrata, result of three curses. Father and Mother cursed by Brahma and self by Rishi Vasishta.

Ganga took her son Devavrata to different realms, where he was brought up and trained by many eminent sages. Brihaspati, the preceptor of the Devas taught Devavrata the duties of kings and other Shastras, Shukracharya, the preceptor of the Asuras taught him political science and other branches of knowledge, Vasishta, taught the Vedas and the Vedangas and Sanat kumara, the eldest son of Lord Brahma taught Devavrata the mental and spiritual sciences. Parasurama, trained Bhishma in warfare and Lord Indra bestowed Devavrata with celestial weapons. Thus, commanded by Ganga, Shantanu took his mighty and handsome son and returned to his capital and installed his son as his heir-apparent. The prince by his behaviours soon gratified his father, the other members of the Paurava race and all the subjects of the kingdom. King Shantanu lived happily with that son of his.

Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna perceived a sweet scent coming from an unknown direction. Driven by the desire of ascertaining the cause, looked around and found a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said, ‘Who are you and whose daughter? What are you doing here?  She answered; I am the daughter of the chief of the fishermen. At his command, I am engaged in rowing passengers across this river in my boat.’  Shantanu, seeing that maiden of celestial beauty, amiableness, and such fragrance, desired her for his wife. The King immediately visited her father and solicited his consent for the marriage. But the chief of the fishermen replied to the monarch, saying, ‘O king, it is a great fortune that the King of the Kuru Empire is asking for my daughter in marriage. However, if you desire to obtain this beautiful maiden as your wife, I request you to give me a pledge that the son born of this maiden shall be installed by you as your successor. Since Devavrata is already installed as Yuvaraja and heir to the kingdom, the king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman’s daughter. Having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approached his distressed father and said, everything is fine in your kingdom and why are you so sad? Absorbed in your own thoughts, you do not speak much and look pale and emaciated. I wish to know the problem so that I can find a remedy. Thus, addressed by his son, Shantanu answered, ‘it is true that I am sad and I will tell you the reason. You are my only son and only heir to this large kingdom. Since you are always engaged in war and conquering kingdoms and destiny is very fragile, I am afraid of your life and what will happen to our race if anything ever happens to you.  Though I do not desire to marry again, I only pray that our dynasty may be perpetuated forever. The wise say that he that has one son has no son. That indeed is the cause of my melancholy. When Devavrata came to know about this, he took initiative and himself went to the father of Satyavati. He promised the father of Satyavati that the son of Shantanu and Satyavati will become the king after Shantanu. Even this did not satisfy Satyavati’s father and he expressed fear that may be Devavrata’s sons will demand kingdom. At this Devavrata took vow that he will not marry and so nullified any possibility of conflict in future.  This vow of remaining celibate throughout the life was considered a terrible vow and so he came to be called as Bhisma, meaning the terrible. The name Bhishma was conferred on him by his father and also blessed him with ‘Ichha Mrityu’ (death on desire only).

Bhishma’s life as a mentor and regent to successive Kuru kings is a testament to his unwavering commitment to duty and his profound sense of responsibility towards the kingdom of Hastinapura.  Bhishma’s mentoring began with the upbringing and education of Satyavati’s sons, Chitrangada and Vichitravirya. After their untimely deaths, he took on the responsibility of ensuring the stability and prosperity of Hastinapura by serving as regent until a suitable heir could be found. During this period, Bhishma provided wise counsel, maintained law and order, and upheld the honour and dignity of the Kuru dynasty. One of the most significant aspects of Bhishma’s role as a mentor and regent was his guidance of the next generation of Kuru princes, including the Pandavas and Kauravas. He played a crucial role in their upbringing and education, imparting invaluable lessons on morality, duty, and statecraft. Bhishma’s teachings laid the foundation for their future roles as leaders and rulers. Despite his advanced age, Bhishma remained actively involved in the affairs of the kingdom, offering counsel and support to the reigning monarchs. His vast knowledge of history, politics, and warfare made him an indispensable advisor, and his unwavering integrity earned him the trust and respect of all who sought his guidance. Throughout his tenure as mentor and regent, Bhishma remained steadfast in his commitment to upholding dharma and ensuring the welfare of Hastinapura. His selfless service and dedication to duty set a shining example for future generations, inspiring reverence and admiration for centuries to come.

The Dilemma of Kurukshetra – The conflict between the Pandavas and Kauravas, Bhishma’s nephews, presented him with a moral dilemma. Bound by his oath to serve the Kuru throne, he sided with the Kauravas despite knowing the righteousness of the Pandavas’ claim. This decision ultimately tarnished his image as a just warrior. Though Bhishma fought valiantly on the battlefield, his arrows aimed to disable rather than kill. He knew the righteousness of the Pandavas’ cause and perhaps even hoped to nudge the Kauravas towards a truce. However, his loyalty to the throne remained unshaken, creating a tragic conflict within him.

The Fall of the Mighty Bhishma – Bhishma’s death was as complex as his life. Shikhandi, born as Amba in a previous life, donned women’s clothes on the battlefield. Bhishma, bound by his vow of not harming women, refused to fight. This created an opening for Arjuna, the mighty Pandava archer, to shower Bhishma with arrows, creating a bed of arrows for him to lie upon. Lying on this bed of arrows for days, Bhishma imparted valuable life lessons to Yudhishthira, the eldest Pandava. He waited for the arrival of Uttarayana, the auspicious northward movement of the sun, a time considered ideal for attaining liberation. Finally, after 58 days, Bhishma breathed his last, leaving behind a legacy of immense strength, unwavering duty, and a life forever bound by complex choices.

Sharing Wisdom:  Bhishma used these extra days to share valuable knowledge and counsel with Yudhishthira, the eldest Pandava, and other warriors. This included insights into statecraft, warfare, and dharma (righteous conduct). Bhishma taught that a righteous government is the root of all national and individual virtue. The extent of Bhishma’s greatness is manifest in his wisdom and saintly life, which relate to the highest principles of existence.

Symbolic Significance: The death on a bed of arrows is symbolic on multiple levels:

The Price of Duty: It showcases the painful consequences of unwavering loyalty. Bhishma’s refusal to break his vow, even against his better judgment, led to a slow and agonizing death.

The Duality of Bhishma: Bhishma lies on the arrows – a warrior’s weapon becomes his deathbed. This represents the duality of his life – a powerful warrior entangled in moral dilemmas.

The Power of Choice: Though fatally wounded, Bhishma retains control over his death, highlighting the significance of his chosen time.

Bhishma’s death serves as a potent reminder that even the most powerful warriors are ultimately mortals. It’s a testament to his strength, resilience, and his unwavering adherence to his principles, even in the face of excruciating pain.

At times, the greatness of a person can be gauged from the kind of people who assemble at his deathbed. By that standard Bhishma indeed was a person much respected not only by the kings on earth, but also gods and rishis. On his final day, King Yudhishthira, at the head of his brothers, addressed Bhishma, ‘I am Yudhishthira, Salutations to you, O son of the river Ganga! With me here are preceptors of all branches of learning, Brahmanas, Ritwiks, all my brothers, king Dhritarashtra, as also Vasudeva of great prowess.

Pulastya once said to Bhishma, “You of excellent vows, I have been much gratified with your humility, self-control, truth and morality”. That is Bhishma in short. In his last days before ascended to heaven, he recited to Yudhishthira the famous hymn to Vishnu, the Vishnu Sahasra Nama.

Bhishma’s life in the Mahabharata is a testament to the challenges of upholding principles in difficult times. He embodies the ideals of righteousness and selflessness, securing his place as a legend in Indian mythology. Yet, Bhishma’s character is also riddled with complexities. His unwavering loyalty to the throne forced him into a moral conflict, fighting against the Pandavas despite knowing their cause was just. Bhishma’s story grapples with timeless questions – loyalty versus duty, personal desires versus societal expectations, and the fleeting nature of power compared to the constant pursuit of ethical leadership. The Mahabharata, through Bhishma’s journey, offers valuable lessons on navigating the intricacies of dharma (righteousness). These lessons remain relevant even today. Bhishma’s legacy extends far beyond his mortal life. He continues to inspire reflection on the importance of duty, sacrifice, and the pursuit of righteousness in a world of constant change. His struggle between duty and personal conviction resonates even in the modern era, prompting us to question the limits of obedience and the importance of challenging tradition when necessary.

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