Philosophy

Fascinated by the Mahābhārata, Dr. S L Bhyrappa wrote the novel Parva in the 1970s, which narrated the human story of the epic, keeping aside the fantastical elements. In Parva, while referring to the character of Krishna, Vidura tells Dhritarashtra, “You’re completely mistaken about Krishna. He is such a person that even if the Pandavas die on the battlefield, he will make Kunti or Draupadi the queen and get them to rule the kingdom. He won’t give a damn to your wicked children!”

Krishna never stood for any individual; he stood for dharma.

Modern economic thought leans heavily on the extent of luxurious commodities that one uses while defining wealth and affluence. Sanātana-dharma, on the other hand, opines that one of the major indices of richness is the ‘judicious usage of resources.’ The great philosopher-seer Kauṭilya, author of the Arthaśāstra, while elucidating the principal focus of economics, stresses the need for disciplining both body and mind without giving in to inherent hedonistic appetites.

In the previous episodes, we discussed about Shiva being an ideal at the level of the individual and Rama being the family ideal. We will now look at the life of Krishna, the ideal at the social sphere.

In the Ayodhyakāṇḍa, we see that Rama knew his subjects well and cared about them. He would often meet them and learn of their joys and sorrows. If they were happy, he laughed with them and if they were sad, he wept with them. If Rama didn’t see someone on a given day, he would feel that he missed seeing such-and-such a person and the one who didn’t see Rama would feel that he missed the sight of Rama! Such was the mutual affection between Rama and his subjects. In sum, it was rare that Rama didn’t meet his subjects; if he failed to do so, it was only accidental!

When Dasharatha orders Rama’s banishment, he again rushes to his mother to give her solace. At that moment, Kausalya reminds Rama that the mother is a hundred times more important than the father, and that it is more important to heed to the words of the mother than the father. Saying so, she orders him to take her along with him into the forests. But if that happens, the family would break; husband and wife would separate. Rama doesn’t want his parents to separate. His response is at once dharmic and clever.

When we discussed about Shiva, a lot of symbols were invoked. Instead of taking Shiva’s form and attributes at face value, we explored the metaphor. The reason for this is quite simple: human beings are abstract. They are so hard to grasp. It is so difficult to wholly understand an individual. But societies are more tangible – or at least we feel that we can see it better, in a more concrete manner.

Shiva holds the Ḍamaru in one of his hands. This master of laya (dissolution) plays a laya-vadya (percussion instrument). It is said that from the beating of his ḍamaru, the fourteen Māheśvara-sūtras emerged, which form the basis of Sanskrit. There is also a charming legend in the Tamil country that when Shiva beat his drum, Sanskrit appeared from one side and Tamil from the other. The ḍamaru also represents a strange paradox of Shiva – on the outside, he speaks and makes music but within, he is utterly silent.

In the Indian tradition, the deities Shiva, Rama, and Krishna have been revered by the learned and the lay for millennia. While Rama and Krishna were historical figures, Shiva is a mythological ideal. Whether one is a believer or a non-believer in the Supreme, one will greatly benefit from realizing the values that these three greats embody. Such is the conception of Shiva-Rama-Krishna.

A paper titled “The Perspective of Practical Vedānta in the Works of M. Hiriyanna” was presented by Arjun Bharadwaj at the international conference “New Frontiers in Sanskrit and Indic Knowledge” (NFSI) on 12th June 2017 organized by the Chinmaya Vishwavidyapeeth. The current article contains excerpts from the paper.

A paper titled “The Perspective of Practical Vedānta in the Works of M. Hiriyanna” was presented by Arjun Bharadwaj at the international conference “New Frontiers in Sanskrit and Indic Knowledge” (NFSI) on 12th June 2017 organized by the Chinmaya Vishwavidyapeeth. The current article contains excerpts from the paper.