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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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Reasons for Kaurava Defeat (19) – Shikhandi’s Role

Shikhandi’s role highlights themes of destiny, gender identity, and the complex moral dilemmas present in the Mahabharata. Shikhandi’s presence on the battlefield had a significant impact on the course of the war, ultimately contributing to the fall of Bhishma, one of the greatest warriors on the Kaurava side.

Shikhandi’s story begins with her previous birth as Amba, a princess who was abducted by the Kuru patriarch Bhishma along with her sisters to be married to Vichitravirya, the Kuru prince. However, Amba was already in love with another prince, and Bhishma’s intervention rendered her ineligible for marriage. Amba vowed to seek revenge on Bhishma for ruining her life. Amba sought revenge on Bhishma for forcibly preventing her marriage and ruining her life. Eventually, Amba performed severe austerities to gain a boon from Lord Shiva to kill Bhishma. However, Shiva told her that in her next life, she would be instrumental in Bhishma’s death.

Strategic Advantage: Shikhandi’s presence on the battlefield provided a strategic advantage to the Pandavas. Bhishma, one of the most formidable warriors on the Kaurava side, had taken a vow not to fight against a woman. Shikhandi, being born female but living as a male, exploited this vow. His presence on the battlefield made Bhishma hesitate to engage fully in combat, thereby weakening the Kaurava forces.

Psychological Impact: Shikhandi’s story adds layers of complexity to the moral and ethical dilemmas of war. Her identity as someone who was born female but identified as male challenges traditional notions of gender and societal expectations. Her presence on the battlefield forces characters like Bhishma to confront their own principles and beliefs.

Instrumental in Bhishma’s Downfall: Shikhandi’s role is pivotal in Bhishma’s downfall during the war. Arjuna, using Shikhandi as a shield, is able to confront Bhishma on the battlefield without fear of retaliation. This ultimately leads to Bhishma’s demise, as Arjuna pierces through his defences with Shikhandi’s assistance.

Fulfilment of Destiny: Shikhandi’s story is deeply intertwined with the concept of destiny in the Mahabharata. As Amba, she had sought revenge on Bhishma, and through successive births, that destiny is fulfilled. Shikhandi’s presence on the battlefield is not just a result of chance but a fulfilment of cosmic justice.

Symbolism: Shikhandi’s story serves as a symbol of resilience, identity, and the fluidity of gender roles. Her journey from Amba to Shikhandi represents the complexities of human existence and the idea that identity is not always fixed but can evolve over time.

Overall, Shikhandi’s role in the Mahabharata war is essential for both its strategic implications and its deeper philosophical and moral undertones. His/her character adds richness to the epic narrative and prompts reflection on themes such as fate, identity, and the consequences of one’s actions. Shikhandi’s story symbolizes determination, justice, and the pursuit of rightful vengeance. Shikhandi’s unwavering resolve to fulfil Amba’s vow exemplifies the themes of duty and destiny prevalent throughout the Mahabharata. It also highlighted the cyclical nature of destiny and the interconnectedness of past actions and their consequences.

Shikhandi’s life offers several profound life lessons that are deeply connected to the themes of destiny, gender identity, and moral dilemmas as presented in the Mahabharata. Here are the key lessons we can learn:

Destiny and Karma: Shikhandi’s journey from Amba to Shikhandi emphasizes the concept of destiny and karma. The fulfilment of Amba’s vow to seek revenge on Bhishma, even through multiple lifetimes, illustrates the belief that actions and intentions have enduring consequences. This teaches the importance of understanding that our deeds, whether positive or negative, may have repercussions beyond our current life.

Resilience and Determination: Shikhandi’s unwavering resolve to fulfil Amba’s vow against Bhishma highlights the importance of resilience. Despite being reborn and facing numerous challenges, Shikhandi remains committed to the goal. This teaches us the value of staying determined and focused on our objectives, even when the path is difficult.

Complexity of Identity: Shikhandi’s story challenges traditional notions of gender and identity. Being born female but identifying and living as a male, Shikhandi’s journey emphasizes that identity is not always fixed and can evolve over time. This encourages us to embrace and understand the fluidity and complexity of identity in ourselves and others.

Strategic Thinking: Shikhandi’s role in Bhishma’s downfall underscores the importance of strategic thinking in achieving goals. Shikhandi’s presence on the battlefield provided a crucial advantage to the Pandavas by exploiting Bhishma’s vow not to fight against a woman. This shows that understanding the weaknesses of opponents and using them strategically can lead to significant outcomes.

Moral and Ethical Dilemmas: Shikhandi’s life presents complex moral and ethical questions, particularly regarding duty, justice, and gender roles. The hesitation of Bhishma to engage in combat with Shikhandi due to his vow illustrates the difficult decisions that one must sometimes face when personal principles clash with external circumstances.

Consequences of Actions: Shikhandi’s story illustrates the interconnectedness of past actions and their consequences. Amba’s vow and her intense desire for revenge set in motion events that culminate in Bhishma’s death. This highlights the cyclical nature of karma and the idea that our actions, good or bad, have lasting effects.

Symbolism of Justice and Vengeance: Shikhandi’s life symbolizes the pursuit of justice and the rightful vengeance for wrongs committed. Shikhandi’s fulfilment of Amba’s vow serves as a reminder that justice, even if delayed, is an essential aspect of moral balance in the world.

The Pursuit of Justice: Shikhandi’s determination to seek justice for Amba’s suffering emphasizes the importance of standing up against wrongs and pursuing justice, even when it requires immense personal sacrifice. This teaches the value of justice and the courage it often demands.

Overall, Shikhandi’s life story teaches us about the importance of perseverance, the complexity of human identity, and the inevitability of destiny. It also encourages reflection on moral choices and the lasting impact of our actions.

Life lessons from the life of Shikhandi

Shikhandi’s story in the Mahabharata offers several profound life lessons that resonate with themes of destiny, identity, moral dilemmas, and justice. Here are the key takeaways:

Destiny and Karma: Shikhandi’s journey from Amba to Shikhandi highlights the concept of destiny and karma. The fulfilment of Amba’s vow, even through successive lifetimes, emphasizes that our actions have enduring consequences, reminding us that deeds, whether good or bad, will eventually manifest in our lives.

Resilience and Determination: Shikhandi’s unwavering commitment to fulfilling Amba’s vow against Bhishma demonstrates the power of resilience. Despite the challenges faced across lifetimes, Shikhandi remains focused on the goal, teaching us the importance of persistence in the face of adversity.

Complexity of Identity: Shikhandi’s story challenges traditional notions of gender identity. Born female but living as a male, Shikhandi’s journey underscores that identity can be fluid and complex. This encourages us to embrace and respect the diverse identities of others and ourselves.

Strategic Thinking: Shikhandi’s role in Bhishma’s downfall exemplifies the importance of strategic thinking. By using Bhishma’s vow to their advantage, the Pandavas were able to weaken their formidable opponent. This teaches the value of understanding and leveraging the weaknesses of others to achieve one’s goals.

Moral and Ethical Dilemmas: The hesitation of Bhishma to fight Shikhandi due to his vow presents a complex moral dilemma. It highlights the difficulty of making decisions when personal principles are at odds with external circumstances, encouraging us to think deeply about our values and the consequences of our choices.

Consequences of Actions: The story illustrates the interconnectedness of actions and their consequences. Amba’s vow for revenge set off a chain of events that ultimately led to Bhishma’s death, highlighting the cyclical nature of karma and the lasting impact of our actions.

Pursuit of Justice and Vengeance: Shikhandi’s life symbolizes the pursuit of justice and rightful vengeance. The fulfilment of Amba’s vow serves as a reminder that justice, though sometimes delayed, is a crucial aspect of maintaining moral balance in the world.

The Pursuit of Justice: Shikhandi’s determination to seek justice for Amba’s suffering emphasizes the importance of standing up against wrongs, even at great personal cost. This lesson teaches us the value of justice and the courage required to pursue it.

Overall, Shikhandi’s story teaches us about the significance of perseverance, the complexities of identity, the inevitability of destiny, and the moral implications of our actions. It encourages reflection on the moral choices we make and their lasting impact on our lives and the world around us.

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