Author's
Note: Please visit - The 'Real' Ramayana/ Ram-Rajya - to read the other parts of this series, so as to be able to
fully understand or grasp the contents of this one.
What does the 'Buddh-avatar' signify? What were the *real* reasons behind the Ramayana War and the
Mahabharata War? What was achieved at the end of these wars? What was 'Draupadi's
Vastraharan' all about, and *how* did Shri Krishna come to her aid, despite not being present
in Hastinapur? What does 'divya-drishti', 'aakash-vaani' and 'daiva-vaani'
really mean? Notes on: genetically engineered humans (cloned
humans + highly-evolved humanoids), holographic image, 'Yogeeswara'; 'Kali Yug', 'Dharma Yuddha'; untying of the 'sikha', etc.
As you are aware, based on our earlier discussions: that
the 7th avatar of the 'Dasavatara' - the Ram-avatar -
represented humans that were born out of their mother's womb but were not
conceived the natural way. That is: these humans were a result of very advanced
In Vitro Fertilization or IVF therapy. Shri Ram and his siblings were
such humans. [Do read: Part-V.]
The 8th 'avatar' in
the 'Dasavatara' is 'Balaram', and he is depicted with a plough or 'hal' -
probably indicating that after the humans born due to IVF therapy made
their appearance (as represented by the 7th 'avatar' - the
'Ram-avatar'), there was a period of calm and prosperity (meaning: there was a
lull in such experiments.) Therefore: 'Balarama' depicts an era where various
vocations, especially agriculture - flourished. [Do read: Part-XIII.]
[For the 4th-avatar - the 'Narasimha-avatar'
and the 5th-avatar - the 'Vamana-avatar', do read: Part-III and Part-XIX.
For the Hayagreeva, do read: Part-VIII.]
The 9th avatar or the 'Krishna-avatar' essentially
represents yet another set of humans that walked on this earth - the genetically
engineered humans (including cloned humans.) [We will discuss this in
greater detail soon.]
The 3rd era (Dvapar Yug) saw a big number of genetically
engineered humans (cloned humans + highly-evolved humanoids) - who were
difficult to kill, possessed extremely destructive weaponry, and could not
procreate the natural way. Hence: Gandhari, Kunti and Madri had to take the
help of advanced medical science - in order to beget progeny. Even Draupadi's
five sons (one by each of the Pandavas): Prativindhya, Sutasoma, Srutakirti,
Satanika, and Srutakarma are said to have been spitting images of their
respective fathers - the 5 Pandavas. This again points towards cloning. [As for
Draupadi's birth, do read: Part-V.]
Genetically engineered humans (cloned humans + highly-evolved
humanoids) were a major reason for the Mahabharata War to happen. These
unnatural (cloned + genetically engineered) humans had to be eliminated - for
civilization to sustain itself and progress naturally. Post the Mahabharata
War, this objective was achieved: since all experiments regarding creating
unnatural humans were stopped. As a result: civilization progressed in a
reasonably smooth manner - as signified by the 10th 'avatar' (the
'Buddha-avatar') in the 'Dasavatara'. [This 'avatar' does not have
anything to do with Bhagavan Shri Gautam Buddh per se.]
Why 'Kali Yug'?
The fourth era is known as the 'Kali Yug' - since this was
supposed to be the best yug of all. Kali is not a demon (since we
do not have such concepts in our culture.) Kali is a "bud" (and a bud is
beautiful to behold. It slowly opens and then gradually metamorphoses into a
lovely flower, whose appearance and fragrance is appreciated by all.)
Ram and Sita were able to undo a lot of social ills in
Treta Yug. Dvapar saw the advent of a new set of humans: the genetically
engineered humans (including cloned humans.) However: these unnatural humans
were eliminated via the Kurukshetra War (and this no doubt would have helped
civilization to progress naturally.) Also: a lot of wisdom and knowledge had been
accumulated by then; there was peace and prosperity (since all experiments
regarding creating unnatural humans were abandoned after the Mahabharata War.) Hence: the current era was all set to become (largely) a period of tranquility - as
represented by the 10th avatar of the 'Dasavatara' - the 'Buddh-avatar'.
The 4th era or the Kali Yug was supposed to be the best yug
of all. And it was a great era indeed... until this period of prosperity and relative
tranquility was shattered by the arrival of barbaric Mlechchas (as
depicted by the Kalki figure.)
[These Mlechchas and their ancestors were folks
that ate snakes and lizards; mistreated their women; buried their daughters
alive; coveted and kidnapped other peoples spouses; mercilessly put people to
the sword; attacked caravans; murdered, looted and plundered with abandon. Strangely:
we seem to have no dearth of people that profess to uphold many of these
very aspects - by forcibly calling them: "a part of our ancient culture and tradition"...!!
Amazing, indeed.]
The 2nd
era or the 'Treta Yug' accepted the humans born as a result of IVF
therapy as 'full-fledged humans' and as good for society - given Ram and
his siblings' noble deeds. And this would have undoubtedly helped childless
couples, especially women (who otherwise have to bear the brunt of taunts or
the stigma of childlessness.) However: the 3rd era - the Dvapar Yug
- rejected genetically engineered humans (cloned humans + highly-evolved
humanoids.)
[As to
why Shri Ram and Shri Krishna are depicted as blue-skinned, do read: Part-XIII.]
The Ramayana and the Mahabharata are part of different
eras or yugs - with very different societies and challenges. The former
is the history or itihasa of the 2nd era (the Treta Yug),
while the latter is the itihasa of the 3rd era (the Dvapar
Yug). There are similarities as well as differences; hence, we should not
try to mix them.
However: neither the Ramayana War nor the Mahabharata War
was fought over riches or territories. Both were 'Dharma Yuddhas' or 'Battle of
Principles'. Meaning: these were wars fought over principles,
in order to establish certain norms in society - for the greater good of
mankind (Loka-sangraha or Loka Kalyana). These were wars
fought to determine the way of life that ought to prevail in society, to defend
the right principles (dharm) and to undo certain social ills and negative
aspects (adharm).
The
Ramayana War took place in order to establish certain
guidelines in society; this era accepted the following: 1. It accepted
humans not born the natural way i.e. humans born out of an advanced IVF procedure - as humans. [Shri Ram and his siblings
were born as a result of IVF therapy.] 2. It accepted forest-dwelling
humans (i.e. various groups of "van-nar" or "Vanaras") - as full-fledged
humans. 3. There was a big improvement in the status and position of
women and other marginalized people - in society. 4. Ram was able to
safeguard the lives of humans from unnecessary bloodshed (and thereby protected this
planet from annihilation.) 5. Cannibalistic humans were largely
eliminated - and this helped the non-cannibalistic humans to thrive (which
in turn helped civilization to progress smoothly.) 6. Humanoids (e.g.
Kumbhakarna) were eliminated. [To know more about Kumbhakarna, do read: Part-XVIII.] 7. The noble principles of the "Sanaatan
Dharma" were salvaged, since Ram was able to establish a just society
(Ram-Rajya), by undoing an assortment of social ills (that prevailed in the
garb of 'accepted societal norms' or "maryada"); in the process successfully
breaking the influence and stranglehold of a certain class. [Do read: Part-I,
Part-II,
Part-III and Part-VII
- for more details.]
Note: As for the Mahabharata War or the Kurukshetra War, it
was fought for the following reasons: 1. In order to eliminate the
unnatural humans, who possessed dangerous weaponry; these humans were much
advanced, far more numerous and several times more destructive than Kumbhakarna.
2. To put a stop to all experiments
regarding creating unnatural humans. 3. To protect this planet (Prithvi-loka) from destruction (due to the unnatural humans + destructive weaponry), and to help civilization
to flourish naturally and peacefully. 4. To establish certain noble or dharmic ideals and principles in society and to eliminate certain negative or adharmic aspects. 5. To
preserve the noble principles of the "Sanaatan Dharma". [Sanaatan = timeless,
eternal. Dharma = right path, noble principles/way of life.]
Mistreatment of women (insulting women or behaving
violently with them or coveting other people's spouses, etc) - was considered to be the lowest of the lowest form of 'paap' or sin - in the "Sanaatan Dharma".
Duryodhan and (his younger brother) Dushyashana crossed this very red line by
insulting and making lewd gestures at Draupadi - the wife of their cousins (the
Pandavas)... and therefore, their "Kula-Vadhu" as well. [Kula, kul = family, lineage.] Draupadi's
Vastraharan or the disrobing of Draupadi - is an event that we all are
very familiar with; however, this event is also a metaphor to suggest that she was
constantly harassed and demeaned by the Kauravas (led by Duryodhan and Dushyashana.)
None came to her aid; despite being cognizant of the fact that what was
happening should not have happened in the first place, nor should it have been
allowed to happen - ever. Dhritarashtra was helpless and blind to his sons' fault; while the
others like: Dronacharya or Bheeshma may not have had the strength of character
to intervene, or may have simply opted for silence - given Duryodhan's nature. Shri Krishna's use of power (for the greater good: loka-sangraha
or Loka Kalyana - "welfare for all" or "welfare of the world")
is precisely what should have inspired or engaged Bheeshma Pitamah:
to protect the noble/dharmic and destroy the wicked/adharmic, paritranaya sadhunam vinasaya
ca duskrtam. [Part-VIV.] Unfortunately, that did not happen. These great men (Bheeshma Pitamah,
Dronacharya, et al) were too busy deliberating about who should succeed
Dhritarashtra, i.e. whose right it was to ascend the Hastinapur throne: whether Yudhistira
or Duryodhan; instead of fighting adharm - that was unfolding right in front
of their eyes. [Dronacharya of course had scores to settle with Draupadi's
father - Raja Drupad, and this too may have clouded his
judgment and better sense. He failed to rise above narrow selfish thoughts for
a larger cause - to confront and prevent adharm, despite being fully aware of
the havoc such adharm could wreck on society.]
Duryodhan was someone that did not listen to good counsel;
he did not even heed the advice of his parents or elders (including the wise
and widely-respected Vidur.) And though the current versions of the Mahabharata
extol the virtues of the Pandavas, glorifying a weak-willed Yudhistira as 'Dharmaraj' (or the very 'incarnation' of 'dharma' or
righteousness), while conveniently sidelining two great women (Kunti and
Draupadi) - we must not forget that a lot of water has flown under the
bridge. Meaning: that there have been innumerable mistranslations and mutilations
of our ancient texts, not to forget concerted attempts towards their
'contemporisation' (post the demise of the Gupta era.) While some efforts have clearly gone into turning the flighty
Arjun into a (sort of) 'part' or 'manifestation' of Shri Krishna (and hence, by
extension: a 'part' of Shri Vishnu as well - i.e. of what various people thought
or believed to be Shri Vishnu); there have also been much efforts
invested (by a succession of humans) to turn both Shri Ram and Shri Krishna into
'avatars' or 'physical manifestations' of Shri Vishnu (meaning: 'physical manifestations' of what various
people thought or believed to be Shri Vishnu). [Do read: Part-X.]
Bheem possessed immense physical strength, but somewhat
lacked in strength of character. While the twins - Nakul and Shahadev - were
great warriors and handsome in appearance. But that's about it; all the five
Pandavas together could not match up to Draupadi; in fact, they remained
passive observers, even when she was being insulted.
The only one who came to Draupadi's aid was her best
friend (sakha) - Shri Krishna. He was also her brother-in-law, since Kunti was
his paternal aunt (his father, Vasudev's sister.)
Krishna was not in Hastinapur at the time. Yet he was able
to help Draupadi. How?
Shri Krishna had mastered Yog - in all its forms,
and derived his immense strength and power, of the body (sharira), the mind
(manas) and the senses (indriyas) - from this timeless treasure-trove of illumined knowledge (jnana) - Yog. He had acquired profound wisdom,
perception, insight and foresight, as well as awesome technology - thanks to Yog.
In a way, he had become Trikalagya, a
"bhuta-bhavya-bhavat-prabhu" or "The Master of all things past,
future, and present". [Nirukti - trikAla vartinAm seshi - The
Master of all things that exist in the past, present, and future.]
In short: he had 'acquired' the Tritiya-Nayan - the
Third-Eye. Meaning: he had acquired (or was able to inculcate) great powers of perception +
tremendous amount of wisdom and knowledge. Hence, it is a small wonder that
Shri Krishna was not only able to figure out the way events were going to
unfold, but was also able to provide guidance to those concerned - for the
greater good, accordingly.
[Shri Krishna was able to rise above his own attachments
and emotions. His adherence to Karm Yog (action), especially Nishkam Karm Yog (selfless action) - helped
stabilize civilization, and helped preserve the
noble principles of the "Sanaatan Dharma".]
Krishna was able to aid Draupadi through very advanced
technology - despite not being physically present in Hastinapur. The Krishna
that appeared in the Hastinapur Court and successfully foiled the shameful
designs of Duryodhana and Dushyashana - was his holographic image. A highly
advanced, realistic and human-like hologram
or holographic image that not only looked like or resembled Krishna
completely (or at least very closely), but was also able to perform a variety of
tasks (including: inducing illusion and hypnosis, by gaining control over
Dushyashana's senses or indriyas), so as to prevent a
great adharm from materializing. [Possibly by controlling Dushyashana's
brain and thoughts; some kind of inception. Result:
Dushasana was led to believe that Draupadi's sari was an unending one; and so, he continued to 'unwrap layers and layers of it' (under hypnosis), and finally fell to the ground -
exhausted.]
Now, how did Shri Krishna get to know what was unfolding
in the "Kaurav" Court (in Hastinapur)?
The narrative says: Draupadi prayed to him, requesting
assistance. This could be an allusion to "telepathy". Though we are aware of "telepathy",
we are yet to figure it out fully. Krishna and Draupadi were the best of
friends, and so, Krishna may have shared this procedure with her. Also: we
cannot rule out television (referred to as: "divya-drishti").
Krishna may have caught the goings-on @ the Hastinapur Court via television. Remember:
Sanjay too was able to view the goings-on in the Kurukshetra War and narrated
the events to Dhritarashtra due to television (divya-drishti) - thanks to
Veda Vyasa. [Though "divya-drishti" is also a reference to one's "mind's
eye" (or "manas-chokshu"), but here it means television. Even the role of radio or wireless or satellite phone (aakash-vaani,
daiva-vaani) cannot be ruled out; meaning: someone may have informed Krishna
via wireless or satellite phone.]
Later translators did not understand the
references to technology or advanced medical science (in our ancient texts,
including the Ramayan and the Mahabharat) and hence, in an effort to 'fill in
the blanks', tweaked the narrative as per their
(mis)understanding or as per the sign of the times. Technology has been
referred to as 'trickery' or 'illusion', and attributed to either super-human
powers or to magic...! Needless to say, a lot has been lost (or
altered) in translation. Sadly. The views and perceptions of various humans
have crept in, and an assortment of negative influences have also made their
mark. We must try and peel off these unnecessary layers and embellishments, and
try to salvage the real/original narrative as best as we can. The Ramayana and the
Mahabharata are part of our ancient history or pracheen itihasa, and we should be very clear on that. Hence:
we must view them as part of our ancient history and heritage, and not as some discourse
on excessive morality or Bhakti. That is very wrong. We must learn to
view the various characters that people these ancient texts as humans and not as some magical beings. Some of them were great
humans who accomplished various noble deeds.
Krishna's clarity of thought and action is exemplary. Once this
event (Draupadi's Vastra-haran) happened, and though he was able to prevent
it, it was no longer a matter of succession for him. Duryodhan's conduct was contrary
to the accepted guide-lines/rules of that era (meaning: it was contrary to the noble principles of "Sanaatan Dharma".) Our ancients followed the Arya (noble) way of life and
subscribed to a set of principles: they did not indulge in rape,
molestation, slave-taking or pillaging - even when they fought amongst
themselves or conquered other kingdoms. They did
not kidnap or covet other people's spouses either. This is because: such
actions were against the Kshatriya-dharma and the Arya-dharma (or the noble
way of life that prevailed in this great land.)
Yet, despite all this, Duryodhan behaved in such an abominable manner with his
own Kula-vadhu. If such a man ascended the throne, what values would
prevail in society?
Hence: for Shri Krishna it was
no longer a matter of succession; instead, it was a matter of: paritranaya
sadhunam vinasaya ca duskrtam, protect the noble/dharmic and destroy the
wicked/adharmic, so as to preserve the noble principles of the "Sanaatan Dharma". [Also:
it had become necessary to eliminate the unnatural humans. Therefore, though Krishna
rarely picked up arms - to fight, he chose the time, the moment of action, and
the instruments of action - with precision, in order to be able to eliminate the negative
entities successfully.]
However, the events at the Hastinapur Court
had saddened and angered him - since it was also an eye-opener/indicator of how
passive society had become. Therefore he asks: a
society that stood by silently and simply watched such a shameful event (the
"vastrahaaran" or the disrobing of Draupadi);
a society that did not react nor protest the "apamaan" (insult, dishonour) of the Queen of Hastinapur, the
daughter of Raja Drupad, the wife of the Pandavas, an extraordinary
woman and an important personality in her own right, what will such a society
do when ordinary people, the weak and the defenseless, including ordinary women,
are subjected to ill treatment and injustice?
It will shatter society and give rise to all kinds of ills.
It will shatter society and give rise to all kinds of ills.
Therefore: Shri Krishna advises Arjun (and through him to all
of us) - to do our "duty": to uphold "dharma" (or the right
principles - as best as we can), without thinking or worrying about the consequences
or aftermath. 'Coz, if we fail to do our "duty" when we should, or are
overwhelmed with worry or fear, or choose to remain passive or inactive, adharm will creep in and pervade every aspect of our lives. It will destroy us. Krishna urges
us to fight the forces of darkness (aasuric entities and adharm) - as
soon as they become apparent. He asks us to remain vigilant and not become
lethargic; 'coz if we choose to ignore the warning signs, we should not blame external
factors later on (for the
decadence of society.) In other words: we should not blame external factors - for the decline in the right values or in the right societal principles
[dharm], since: everything happens due to our action only (including
misguided action, lack of action and/or lack of timely action.)
[Unfortunately: his words are being echoed today. No wonder our lethargy and inaction has turned this beautiful "bud"
(Kali) into an age of decadence. And it is us that have allowed things to come to such a pass.]
Draupadi also undertook a vow (Draupadi Shapat) in the assembly
(court) of the 'Kauravas' (the 'Kurus'),
after Duryodhana and Dussasana insulted her: that she would remain with
disheveled hair until the perpetrators of adharm (the Kauravas) were
completely destroyed. In another era (the Kali Yug), the great Chanakya (son of
Chanak) too undertook a similar vow - to
leave his long 'sikha' un-knotted or untied - until he succeeded in humbling the Nanda Kings (the decadent ruler of Magadha, King Dhana Nanda,
and his drunkard and wastrel Princes). True to his oath, it was only after he
had engineered a swift demise of the debauched and worthless rulers of the
Nanda dynasty, did this great man tie up his tuft of hair (sikha) again.
[The 'sikha'
(also called 'shikha')
is a Sanskrit word that refers to a long tuft, or lock of hair left on the top
or on the back of the shaven head of a male member of the priestly class.
Though traditionally, all males (that were a part of the Sanaatan Dharma) were required to wear
a 'sikha', yet, today it is seen mainly amongst those that have taken up Brahmacharya (i.e. celibate monks),
and temple priests. The
'sikha' is tied back or knotted - to perform rituals, rites or ceremonies. Only
funerals and death anniversaries are performed with the 'sikha' tuft untied or
with disheveled hair. Disheveled hair is considered inauspicious, and
represents times of great sorrow or calamity.]
Both Draupadi and Chanakya
were from two different eras ('yugs'),
yet they have left their footprints on the sands of time, and their actions have
had far-reaching and epoch-making consequences.
[We
will continue our discussions in the next post...]
(Do stay tuned…)
Pictures: Illustrations of
Bhagavan Shri Ram, the Buddh-avatar and Draupadi-Vastraharan.
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