Dharma, Dharma, Who art thou Dharma?

IN 1966, the Critical edition was finally completed and re-released with great fan fare. It became one of the seminal moments in Indian publishing history and the research on Indian texts. This research started way back in 1818 by Colonel Todd, picked up by Godfrey Higgins, Pargiter, Pali society and finally the Bhandarkar Institute (BORI) which created this baseline edition. Inspired by this and other parallel efforts, Osmania came out with Critical edition for Andhra Mahabharata and similar texts. Now, many of Indian religious and secular ancient texts are available in critical editions thanks to these efforts.

One of the most glaring public accusations and attacks on the critical edition was the role of Krishna. The decisive moment of the Epic was the Dyuta and assault on Draupadi. To all the people out there who try to prove that this assault did not take place, I have nothing further to say. There are enough evidences to the guilt of Kauravas especially Karna, Dushasana and Duryodhana as well as Dhritrashtra in this matter.

The controversy in 1966 which arose was that who was the savior? The powerful force which inserted oneself between the assailant and the victim, that force is called Dharma in the critical edition.

IT was DHARMA who saved Draupadi.

This sentence was the one attacked by the faithful, the worshipers, and the lay. They felt it demoted and insulted their beloved Krishna.

But though dhai akshar prem ka , padhe so pandit hoye, these scholars missed the truth of Kabir’s missive.

As the crescendo of the faithful continued to reverberate, several scholars came together to put together a commemoration volume of papers thanking the efforts of Bhandarkar group. I quote from the papers of Swami Sidhhinathananda who changed his mind after careful introspection.

He followed the evidence from Vyasa himself.

Vyasa started Adi Parva chapter 62 with a quote jayo nametihaso yam srotavyo Vijigisuna

Those who desire Vijaya, please listen to this history called Jaya.

He ends with in Swrgahorana Parva as Jayo nametihaso yam srotavyo jayamichhataa

Those who desire Jaya, they have heard this history called Jaya.

Jaya is a revelation through this work beyond the encapsulation of Time or a single event. It is not mere victory on battlefield. It is the “VICTORY” or Jaya which the listeners want and desire and achieve by its narration.

It is Jaya achievable by all of us. It is Jaya in which we all participate.

What is this ultimate message of this Epic? Whose victory is that affects you and me and every one?

Dharma eva hato hanti, Dharmo Raksati Rakshitah
Tasmad dharmama na tyajami ma no dharmo hatotvadhit

As Yudhishthara said If Dharma is sacrificed, he that sacrifices it, is himself lost. So Dharma also cherishes the cherisher. 
Therefore taking care that Dharma by being sacrificed may not sacrifice
I never forsake Dharma!

As Kunti moves to forest at fag end of a long life She tells the Dharma she manifested on this earth that 
dharma te sthiyatam. buddhirmanastu mahadastu te

If your mind is steeped in righteousness (Dharma), it is the Beautiful Mind.

In Santi Parva, Bheeshma kicks on a lecture starting with bowing to dharma and Krishna
namo dharmaya mahate namah. krishnaya vedhase

Bowing to Dharma who is supreme, unto Krishna who is Dharma in full


Where Dharma is Jaya is

And Yatah Krishnastato JAYAH

Where Krishna is Jaya is

Dharma is Krishna. Krishna is Dharma. Sri Krishna is embodiment of Dharma. They are advaita.

Gandhari shouts to Duryodhana
Srnu mudha vaomahyam yato dharmastato jayah

Listen o Fool to my words, Jaya is where Dharma is

Mahabharata is the encompassing victory of Lord, the embodiment of Dharma
धारणाद्धर्ममित्याहु: धर्मो धारयते प्रजा: |
यस्याद्धारणसंयुक्तं स धर्म इति निश्चय: ||

For the growth of praja (US) have these percepts of morality been declared. That which is connected
with inoffensiveness is religion. Dharma protects and preserves the people. So it is the conclusions of scholars that WHAT MAINTAINS ETERNAL is DHARMA

न राज्यं न राजाऽसीन्न दण्डयो न च दाण्डिक: |
धर्मेणैव प्रजास्सर्वा रक्षन्ति स्म परस्परम् ||

There is no kingdom nor any king! No criminal nor any judge to give the penalty to the criminal!! All the people protect each other by the virtue of Dharma

Dharma is Vishnu, Vishnu is Krishna, Krishna is Dharma

ReRead the line in critical edition

IT was DHARMA who saved Draupadi. 

IT was KRISHNA who saved Draupadi.

I don’t see any issue, do you.

प्रदोषे दीपकश्चंद्र: प्रभाते दीपको रवि: |
त्रैलोक्ये दीपको धर्म: सुपुत्र: कुलदीपक: ||

Moon is a lamp in the evening. Sun is a lamp in the morning. Dharma is a lamp in all the three lokas, It is the correct path leading us lighting our way from Darkness to Light. That is what God is.

विद्या मित्रं प्रवासेषु भार्या मित्रं गॄहेषु च |
व्याधितस्यौषधं मित्रं धर्मा मित्रं मॄतस्य च ||
Knowledge is (your) friend in the journey, wife is the friend at home, medicine is (like) friend in illness and Dharma is the only friend and shelter after death

सत्यं वद , धर्मं चर

Dharma Ho!

Dharma ho, Dharma ho, Dharma ho,

Aaja, aaja jind shamiyane ke tale
Aaja jariwale nile aasman ke tale

Dharma ho, Dharma ho

Ratti, ratti sachi maine jaan gavayi hai
Nach, nach koylo pe raat bitayi hai
Akhiyon ki neend maine phoonko se uda di
Neele tare se maine ungli jalayi hai

Aaja, aaja jind shamiyane ke tale
Aaja Aaja jariwale nile aasman ke tale

Dharma ho, Dharma ho, Dharma ho, Dharma ho
Dharma ho, Dharma ho

आदित्यचन्द्रावनिलोऽनलश्र्चद्यौर्भूमिरापो हॄदयं यमश्र्च |
अहश्र्च रात्रिश्र्च उभे च संध्ये धर्माेऽपि जानाति नरस्य वॄत्तम् ||

Aditya, Chandra (The Moon), Vayu (The Wind), Agni (The Fire), Akash (The Space), Prithvi ( The Earth), Jala (The Water), Hridaya (Heart), Yama (The Judge), both Sandhikalas (Dawn and Dusk) and Dharma, witness what I Do

Dharma ho

After all it needed both Jaya and Veeru (Dharma)!!
Woh Do they!

Post Author: Mahabharata World

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