Yudhisthira asks for more advice. Mahabharata 192

Bheeshma consoles Yudhisthira, tells him that it was not his doing but the many individual actions   resulted in the deaths of hundred of thousands in the 18 day mahabharata war. It is not the only time  that so many died in a war. The second world war resulted in the death of  many millions over a period of 5 years. If the mahabharata madness lasted only 18 days,  the wars in later years lasted much longer. It could be that in modern day wars, improved technology sustained wars for longer periods.

I wonder about the way the Karma accounting is done and how the 'Time' of death is decided for so many in the times of war. It is easy to say that war or accident happens because the 'Time' had come for so many! Whatever it is, the crunching of data is phenomenal.

As Bheeshma puts the blame on Karma for all the deaths, I wondered more about this five letter word! I go back to web to see what is now said about karma!

http://en.wikipedia.org/wiki/Karma#Origins

Karma (Sanskrit: कर्म ; Pali: kamma) in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in the Hindu, Jain, Buddhist and Sikh religions.

Origins
A concept of karma (along with samsara and moksha) may originate in the shramana tradition of which Buddhism and Jainism are continuations. This tradition influenced the Brahmanic religion in the early Vedantic (Upanishadic) movement of the 1st millennium BC. This worldview was adopted from this religious culture by Brahmin orthodoxy, and Brahmins wrote the earliest recorded scriptures containing these ideas in the early Upanishads. Until recently, the scholarly consensus was that reincarnation is absent from the earliest strata of Brahminical literature. However, a new translation of two stanzas of the Rig Veda indicate that the Brahmins may have had the idea, common among small-scale societies around the world, that an individual cycles back and forth between the earth and a heavenly realm of ancestors. In this worldview, moral behavior has no influence on rebirth. The idea that the moral quality of one's actions influences one's rebirth is absent from India until the period of the shramana religions, and the Brahmins appear to have adopted this idea from other religious groups.

Views

Some traditions (i.e., the Vedanta), believe that a supreme being plays some kind of role, for example, as the dispenser of the 'fruits' of karma^[ or as exercising the option to change one's karma in rare instances. In general, followers of Buddhism and many followers of Hinduism consider the natural laws of causation sufficient to explain the effects of karma.  Another view holds that a Sadguru, acting on a god's behalf, can mitigate or work out some of the karma of the disciple. And according to the Jainism perspective, neither a god nor a guru have any role in a person's karma—the individual is considered to be the sole doer and enjoyer of his karmas and their 'fruits'. Laws of karma are codified in some books.

While we try to absorb what is said in wikipedia, we can go back to the anushashana parva.

Yudhisthira seems insatiable, he has more questions. It is amazing how Bheeshma, bleeding and lying of a painful bed of arrows, is able to think clearly, remember anecdotes and discussions of learned people of the times.

Yudhisthira asks:  'Among learning, charity and penance which is superior?
Bheeshma quotes from Vyasa Maitreya samvada (conversation!), 'It is said that freedom from malice, charity and truth are the tools to achieve higher status, There is no doubt that among them Charity is superior. The learned, the charitable and the ascetic all are to be worshipped. They attain happiness here and hereafter. But people who are charitable and  donate food are highly respected. Donating food is like giving life. It equals the learning of the vedas, control of the senses and the freedom from worldly desires.

There is one more question from Yudhisthira, but before we go into it, I see there is a foot note in the book. The author states that this parva deals with the various types of charity, the time it is to be given and when not to give, the worthy and the unworthy people, the dharma of caste and order, the ways to perform ceremonies to honor the dead and many issues concerning dharma. It also deals with Vishnu sahasranama  and Shiva sahasranama (Thousand names of vishnu and shiva) and so on.

The author chooses not to include them in his version.

Anushashana Parva. Bheesma consoles Yudhisthira. Mahabharata 191

Yudhisthira is still not at peace even after listening to his grandfather's calming words of wisdom.
'How can I have peace when I know that I have performed an evil act! As I see your body pierced with arrows and  blood oozing from it, I feel troubled and I can never have peace. It is because of me you are in this condition! I feel terribly sad when I remember that  so many kings, relatives and their children all died because of me. This henious act  of mine was the result of my anger against Duryodhana, and my desire for the kingdom. I do not know what type of punishment will be meted out to me in future. We all are sinners, and Duryodhana is fortunate not see you in this condition!'

Bheeshma again consoles Yudhisthira, that it is not his doing, but the result of karma and not easy to understand as karma acts in subtle ways. Bheeshma  again tells him a story:

 There lived an old woman, Gautami. One day her son bitten by a snake, dies and a hunter goes after the snake and catches it. He ties the snake to a rope and brings it back and asks the woman what she wants to do with it. Whether she wants it burned or cut into pieces and he wants her answer in a hurry. He is angered at the sight of the dead son and wants to eliminate the snake, the cause of his death.

The woman does not want the snake to be killed. She says that her son would not come back by punishing  the snake and asks the hunter to release it. She does not know in what form death will come, but she does not want to be the cause of its death and become a sinner!

The hunter does not agree with her and suggests that the snake has to be killed and this action will diminish her anguish. And in such cases immediate retribution is a must. The woman does not agree, she says she has no desire for revenge.

'A series arguments are given for and against this vengeful action. The hunter says that  it is  possible that the snake may kill again so it is necessary to eliminate an enemy and does not think any major merit will be gained by the woman by saving a small creature as this!'

Meanwhile the snake recovers and speaks! It says it is not really responsible, 'Death incited me to kill and I bit! I had no desire to kill, neither was I angry and provoked, the blame should go to death.' The hunter does not agree, he says there was no need for the snake to listen to death, so it has to share the blame.

 At this moment death appears, 'Dear snake, I incited you to kill as 'काल' time wanted me to kill. The whole world, we, the sun and the moon, the seas, the earth and the sky, they are all dependent on 'time'. They come and go as per its dictates, If you call me guilty, then you are also guilty.' The snake does not agree!

As the argument goes on,  'Time' makes an appearance to resolve the issues. Time says 'It is dependent on karma, action! The boy was killed because of his actions! None of us are responsible for his death, but his karma killed him. We all are in its control. Karma sets us in motion and we incite it to act. Like the shadow and the light, karma and the doer are linked to each other.

It is then the old woman declares that her son died because of her Karma and as well as his. She urges the hunter to set the snake free and they all go their separate ways.

Bheeshma concludes, 'Hence do not keep grieving, calm down. The kings who died, died not because of your karma or that of Duryodhana,  their time had come because of their own karma'

Bheeshma answers some more questions. Mahabharata 190

What should a man hold on to? Is it karma or wealth or wisdom to discriminate?
Bheeshma declares that wisdom is superior and the one to depend upon. He narrates a story of  Kashyapa, a rishi putra who is knocked down by the chariot of a rich merchant. He is badly hurt and decides to give up his life and starts crying. Indra comes in the guise of a fox and talks to him.

Fox tells Kashyapa that it wished  it  had ten fingers. It could then pull out a thorn from its body, remove insects from it and cover itself with clothes. A  man can do it! So he should be grateful that he is not born as a rat, a snake or an insect. The fox advises him to follow dharma and improve his chances in the afterlife. Something only a human can do.  If not he runs the risk of being born as a fox instead. Indra's message: One who is fortunate to be born as a human should not give in so easily.  Suddenly Kashyapa realises he is talking to lord Indra, gets up and seeks permission respectfully and goes home.

Grandfather, is there a benefit in Yagna, Charity, Penance and Service to gurus?
All good karmas are beneficial and follows the doer of good karma and at the right time its benefits are seen. It is like the tree which bears fruit and flowers at the appointed time. Your karma finds you like the calf is able to find its mother among thousand other cows. A good karma washes away your sins and you are benefited.

 
How was this world created, the animate and the inanimate? Where do they go when destroyed?
Bheeshma quotes from Manu Brihaspati samvada. The world was created from the imperishable, अक्षर. From it came the sky and from it the air; from it came vital power तेजस्; from it came water and from it came the world. At the end of the world the process is reversed. He also speaks of  'wells' into which the sky merges into पर the supreme and does not come back. He then describes 'Para'  and says that it cannot be understood unless one has अध्यात्मज्ञान, knowledge of the supreme spirit.

A number of compact sanskritised kannada words are used to describe the qualities of the supreme. To translate them correctly is a challenge that at the moment I unable to take. In any case there are more answers to this question today, scientific and otherwise.

Similarly his question about the difference between Sankhya and yoga can also be left alone for the present. There are so many who have written about this subject.

There is one more question: Did any king achieve a higher state without relinquishing his order as householder गृहस्थाश्रम? What is shape of his salvation?

Bheeshma again narrates a story which illustrates that a householder has as much opportunity as a sanyasi to achieve liberation.

I see that while Shantiparva ends here, Bheeshma still has a few things to say in the next parva, named Anushashana parva; अनुशासन. The word is translated as laying down the law, precept.

There is more of Bheeshma. Mahabharata 189

The essence of Bheeshma's advice is: each person chooses a responsibility and a role defined by himself; and then proceeds to spend his life fulfilling it way beyond its parameters through will power and intelligence, in the process of which he automatically protects " Dharma "; thus one who protects "Dharma" will be protected by it. Hence the famous " Mahavaakya ", " Dharmo Rakshati Rakshitaam ". Thus upholding such morality and ethics which generates social harmony through example is the primary function of every individual  however placed he may be in society. Hence the depth of function and the breadth of responsibility are always interrelated and limitless..

There are similar dialogues  such as "Yoga Vaashista ", " Vidura Neeti " " Ashtavakra Geeta "; " Yajnavalkya- Janaka Samvaaada " etc: Chanakya's " Rajaneeti " incorporates much of the past  and redefines it for his  times.

With this summary sent by my friend Chandramouli,  I could conclude Shantiparva and move on. But let us see how Bheeshma answers a few more questions.

How can one be free of anxiety and achieve a happy state (सद्गति)?
Bheeshma quotes again a brahmin who answered a similar question from Prahlada. He quotes the brahmin: 'Animals are born when we do not ask for it, come without an adequate cause, grow and die. When I see this I am neither happy or unhappy. Each one follows its own nature. What is together must part, what is joined must melt. None of these affect me! Everything, the big and the small,  the moving and the non-moving, the flying and the aquatic, all have to die. Even the big big stars fall down! Hence with the knowledge that all living things will die, I sleep without anxiety.'

'If by chance I get a lot of food to eat, I eat it all. In case I do not find  food for many days, I just lie down. Sometimes, I get plenty of very tasty food and other times there is nothing. Often it is just a bit of cooked broken rice or  a piece of meat. I eat whatever I manage to get. I sleep on a cot, I also sleep on the floor. I wear whatever clothes I find, they can be made of hemp, raw cotton or  skin or it could also be the most expensive silk. I do not reject things I enjoy, if  it comes to me and it is not against dharma. But I do not go seeking them. I practice अजगर  व्रत (the conduct of  a huge serpent) and have given up anger and hatred, fear and greed, worries and desires and live a life without anxiety and I am happy.'

Interesting attitude. I had a feeling that in ancient times brahmins were normally well taken care of by the rest. Then again we know that Dronacharya was poor and his son did not even have milk to drink. 
 

Many more questions are answered by Bheeshma. Mahabharata 188

'If one loses his wealth, parents, his wife and children, how should one bear such a loss with wisdom?'
Bheeshma's quotes a brahmin; depending on your day it will sound profound or just platitude. Parting is inevitable, no one escapes it. Nothing is permanent and so on. He ends with 'You should give up desires, but it is not easy for the dull minded, does not go away even with old age! Once you have desires it will stay with you till the end like a disease!'

As time passes and all are pulled towards death, what is the best way to behave?
Quotes an intelligent man. 'Do not postpone, do good before death takes you away! Death does not wait for you to finish your tasks. It is better to follow dharma from an young age. It is not easy as you go older. The love for your wife and children will force you to do things which should not be done.'

How do the rich and the poor experience happiness and sadness. What are their characteristics? 
He quotes a brahmin Shyamaka 'There is no happiness or release, unless you forsake. You cannot even sleep without giving. One who sacrifices everything is the happiest.'
 'A rich man has constant fear of loosing his wealth. Money makes him greedy and arrogant, he looses his mind easily, his attitudes change, he always looks angry, is tight lipped and harsh in speaking. He is egoistic, gets carried away easily, thinks he is the most handsome, well-born, a great achiever and rich. He even thinks that he is a superior human being. If he loses all his wealth by indulgence, he will try to steal it from others and will be punished! In one way having nothing is better than all the wealth of a kingdom. You must reason well and understand the real nature of happiness or of being sad. You should not overreact when you are happy and not become despondent when unhappy'.

In spite of  the best efforts there is no money, but desires are never ending, what should one do to be happy?
'By being impartial, not grieving, by truth, renunciation and non-excitement. You cannot be happy unless you are lucky. It is dependent on divine will. Hence to be happy  you should be indifferent to worldly objects and life. There is no one who has fulfilled all his desires, but as long as a man is alive, the needs and desires keep growing. If you yield to desires you are unhappy, the more you renounce desires, the happier you are.

Bheeshma's advice continues. Mahabharata 187

If dharma declines totally and there is drought, What should the brahmins do and the king do?

This question is very topical . Our state had no rains in the beginning of the monsoon season, immediately many rituals and poojas were arranged at many temples all across the state. Several crores of rupees were spent. Still no rain! Then there was a debate whether cloud seeding should have been resorted to. To be honest I do not know the outcome of the debate.


I sought Raghu's opinion about the whole exercise. His reply: 'Drought is still there but not severe. The money spent on pooja could have been better used to carry more water to these affected areas. Cloud seeding is not always successful. And the present day kings, the legislators, solve the problem by going on a jaunt abroad!'    

 The reactions of the legislators were typical; one said there was no drought in his constituency! Another said it was planned and the expenses were just a few lakhs, so the trip was justified. The reports say that they went on a sight-seeing spree. Do they make a report on their return. They should, as they also are given ipads. All at our cost!

 Let us see what Bheeshma says:

'It is the responsibility of the king to ensure good rains and crops and the welfare of people!  Anyhow, in difficult times each one of us must use our intelligence and stay alive. Even sage Vishwamitra stayed alive by stealing dog meat from the house of a low caste person. His main purpose was to live at any cost.

Bheeshma  uses many stories, anecdotes to teach. In these stories, the animal world and the humans talk to each other. I guess they are just  fables. If indeed animals and birds spoke, when did they stop and why? 

'In difficult times, when there is no food, you should help even your enemies. He narrates a story, wherein a pigeon sacrifices itself, so that the hunter can eat!'

'You  should not loose your confidence in such times, god willing your problems will be solved.' 
There is long story about a couple who have lost their only son and are wailing in the cremation ground. A vulture and a fox approach them and speak. The vulture tells them to leave the child and go home before it gets dark. The fox tells them to wait till it is dark, gives them hope that sometimes a child just wakes from its deep sleep. While both appear to give well intentioned advice, the real intent is selfish. If the couple leave immediately the vulture gets to eat, but if they leave after dark it is the fox. The couple are totally confused with the clever arguments and begin to cry. Luckily for them lord Shankara appears before them and resurrects the child as a boon!    

Bheeshma concludes: 'Whatever the difficulty, you should be grateful for the help received and should not betray your friends. The real reason is your greed. Excessive greed is the root cause for all the sins! Greed begets anger, desire, infatuation, cruelty, deceit and so on. Those who do not succumb to greed are the only right minded people.'

'

Bheeshma answers! Mahabharata 186

'What do I (we) do, if with the passage of time dharma declines and we are attacked by enemies and thieves?'

Bheeshma advocates punishment as the main tool with which to deal with the wicked and action should be prompt. 
'Only then will people be afraid and behave well. While you should be soft spoken, your heart should be made of steel and sharp like a sword. Even if there is a treaty with the enemy, you should be vigilant. An enemy is like a snake hiding inside your house and you are always in threat. Hence you should beguile the enemy by talking sweetly to him, by giving him gifts, if necessary by falling at his feet and shedding tears! Once you have charmed him, destroy him, like you smash an earthen pot against the rock, at the first opportunity! There should be no mercy, an enemy has to be eradicated totally! It does not matter, if  you regret it later and cry! A thorn which has not been removed fully will pain for a long time. There is a time to be harsh, there is a time to be soft! If you are always soft, people will ignore you. If you are too harsh,  there is only fear around you. You have to yield to those who are stronger and to those who are afraid, keep them in fear. Do not develop useless enmities, avoid being overly adventurous, it is like chewing a horn of a cow, there is no juice, no taste, just pain for your teeth. It does not mean you should become timid, you should study the situation well. Be patient like a stork, crafty like a wolf, brave like a lion and be attacking  like an arrow! Only then is a king able to control the enemy and achieve his objectives.
 
Considering the nature of Yudhisthiraa, I thought it was a tall order. So it will be, if I am able to pass this on to our beleaguered PM. But I am sure he would get some solace by trying! The only problem would be to identify his real enemies.