A World Governed By The Aggressive Use Of Force

“Then I, resembling a cloud and having molten-golden earrings, made my way into Vishvamitra’s ashrama, for I was very proud of my strength due to the boon given to me by Lord Brahma. As soon as I entered, Rama quickly noticed me and raised His weapon. Though He saw me, Rama strung His bow without any fear.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.16-17)

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ततोऽहं मेघसङ्काशस्तप्तकाञ्चनकुण्डलः।
बली दत्तवरोदर्पादाजगाम तदाश्रमम्।।
तेन दृष्टः प्रविष्टोऽहं सहसैवोद्यतायुधः।
मां तु दृष्ट्वा धनुस्सज्यमसम्भ्रान्तश्चकार सः।।

tato’haṃ meghasaṅkāśastaptakāñcanakuṇḍalaḥ।
balī dattavarodarpādājagāma tadāśramam।।
tena dṛṣṭaḥ praviṣṭo’haṃ sahasaivodyatāyudhaḥ।
māṃ tu dṛṣṭvā dhanussajyamasambhrāntaścakāra saḥ।।

Should he hide in fear? Should he sit back and let the thieves do their damage? Should he be under constant threat, sleeping with one eye open? Should he resign himself to the fact that life is unfair, that justice never prevails?

Vishvamitra Muni chose to be fearless. He and others like him were accustomed to being attacked in the forest. In the nighttime, after a specific vrata was almost to completion, like clockwork the nishacharas would arrive. These were the night-rangers from Lanka. Grim-visaged ogres, of the Rakshasa specification in terms of body type.

They could change their shapes at will. Kama-rupa-siddhi. At one moment a man-eating villain, at another a deer. Any form they chose. They could also appear and disappear from sight. How will you contain an enemy that cannot be seen? Add the darkness of night to the mix and you see the amazing predicament of Vishvamitra.

That venerable rishi went to get help. He went to Ayodhya and asked the king if he could borrow the eldest son. Shri Rama, though a youth, had potential in the military arts. Dasharatha was quite fond of Rama; he did not want to part ways. If Vishvamitra had only asked for anything else.

An aspect to the illusory energy known as maya is not seeing the intricate connection of events required to reach a certain condition. For instance, I may live in peace and prosperity at the moment. I worry about who will win the upcoming election, if the massive fraud will actually be taken seriously by any person in power.

But otherwise things are okay. I have enough food to eat. A roof over my head. A good job. Happy spouse and children. What I might fail to recognize is that such a lifestyle is only possible through the brave sacrifice of others. There are aggressors everywhere, large and small. There are people who want to blow up entire communities, such is their wicked intent.

A strong military force is what maintains the peace. This is a world governed by the aggressive use of force. King Dasharatha was in his position because he could defend against enemies attacking in the ten directions, simultaneously. Rama was to follow in the line of great rulers.

A great believer in God, Vishvamitra did not simply sit back and pray. He took action. Since he was a brahmana, he was not equipped to apply force in reverse. He was not in the occupation of protecting others from physical injury.

There were people in society fulfilling that role. Vishvamitra went for the best person. Shri Rama offers protection that cannot be matched. One of the night-rangers later attested to that fact. He attacked Vishvamitra’s ashrama during one of these yajnas, but when Rama was standing guard.

The eldest son of Dasharatha provided adequate defense. The vrata finally made it to completion. The noble and dedicated warriors of the world are to be representatives of the Supreme Lord. The Sanskrit word is rajarshi. A king, but also a rishi in spirit.

In Closing:

Vishvamitra desiring peace,
From attacks needing relief.

So assistance sought,
Rama to forest brought.

In defense posture standing,
Bow and arrow commanding.

Such that Maricha blown away,
Divinity saving the day.

Liberation Or Libation

“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” (Lord Krishna, Bhagavad-gita, 9.21)

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ते तं भुक्त्वा स्वर्ग-लोकं विशालं
क्षीणे पुण्ये मर्त्य-लोकं विशन्ति
एवं त्रयी-धर्मम् अनुप्रपन्ना
गतागतं काम-कामा लभन्ते

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

Friend1: I hope you realize that some people live for drinking.

Friend2: You mean alcohol?

Friend1: Intoxication. Getting drunk.

Friend2: I do know that.

Friend1: On one hand I can’t blame them. Life is difficult.

Friend2: Especially in the modern day.

Friend1: Work hard. Struggle. Barely make enough to get by.

Friend2: So much automatically withdrawn in taxes and fees.

Friend1: An indication of Kali-yuga, for sure. I think I read in the Ramayana that taxes should not be more than one sixth of a person’s income.

Friend2: It is in reference to the qualifications of a king. If they can’t sufficiently protect the people after taxing them at such a rate, they don’t deserve to be leader.

Friend1: Right, and so in the face of such difficulties, it makes sense that people would want to escape from reality, if only for a short period of time.

Friend2: I agree.

Friend1: Then we know that in religious life, you kind of go in the opposite direction.

Friend2: Depends on your definition of religion. At a bare minimum, the practice of religion should have accompanying characteristics.

Friend1: Such as?

Friend2: Austerity, cleanliness, compassion and honesty. The four pillars of dharma. You can tell if you are on the right track by consulting this checklist. Is my religion making me more honest? Is my compassion increasing? Not only for other people, but to the animal community, as well? Do I love my dog but have no problem cutting the throat of a cow, for instance?

Friend1: That is something worthwhile to consider.

Friend2: Any sort of attachment to material life equates to repeated birth. It’s as simple as that. Even if you follow dharma, but with material motives, you are not released from the bondage.

Friend1: Please elaborate.

Friend2: Take the word “libation.” This can refer to consuming an intoxicating beverage, but it can also have religious connotations. If you follow dharma for the purpose of elevation to heaven, the meanings merge. You ascend to the heavenly region after death, and there you enjoy the most intoxicating beverage.

Friend1: Soma-rasa.

Friend2: Enhancement in pleasure. With the same limitation, however. You do not get to stay there forever.

Friend1: There are term-limits, to use an election analogy.

Friend2: The pious credits expire. Vulnerability to falling back to earth, to repeat the experience in struggle.

Friend1: That seems like an unwise way to go.

Friend2: Seek liberation, instead. The four characteristics previously mentioned put you on the path of liberation. It is a beginning step. Next, take shelter of Muknda. He is the giver of liberation.

Friend1: Who is Mukunda?

Friend2: That is one name for God. There are many names. Too many to count. As His Divine Grace A.C. Bhaktivedanta Swami Prabhupada likes to say, God indeed has no name. But since devotees like to describe Him and glorify Him for activities and qualities, there are so many names. Mukunda references the Almighty’s ability to grant mukti.

Friend1: Where does intoxication fit into that?

Friend2: It doesn’t. Liberation is the state free of attachment to the material world. If you are still attached to something, you can’t get liberation. You may be on your way, but the attachment has to break. That is why the best option is to serve Mukunda directly. Think of Him always. Remember Him. Have faith in His mercy.

अन्त-काले च माम् एव
स्मरन् मुक्त्वा कलेवरम्
यः प्रयाति स मद्-भावं
याति नास्त्य् अत्र संशयः

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

“And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.” (Lord Krishna, Bhagavad-gita, 8.5)

Be aware of the changing tides of the material world, how up and down trade places too often to keep track. Be confident that if you remember the Supreme Lord at the time of death, you will indeed go to Him.

In Closing:

If through consciousness knowing,
Then indeed to Him going.

Struggling no more,
Liberation in store.

Otherwise always attached,
And by illusion attacked.

Libation only temporary way,
Forced here again to stay.

Why Didn’t The Demigods Fight Back

“Lord Brahma said: O son of Kashyapa Muni, please get up, please get up. All good fortune unto you. You are now perfect in the performance of your austerities, and therefore I may give you a benediction. You may now ask from me whatever you desire, and I shall try to fulfill your wish.” (Shrimad Bhagavatam, 7.3.17)

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श्री-ब्रह्मोवाच
उत्तिष्ठोत्तिष्ठ भद्रं ते
तपः-सिद्धो ’सि काश्यप
वरदो ’हम् अनुप्राप्तो
व्रियताम् ईप्सितो वरः

śrī-brahmovāca
uttiṣṭhottiṣṭha bhadraṁ te
tapaḥ-siddho ’si kāśyapa
varado ’ham anuprāpto
vriyatām īpsito varaḥ

“If you ask me, Lord Brahma really messed up. Giving those boons to Hiranyakashipu? Come on, man! You don’t enable a criminal. You don’t put power into the hands of an evil person. I don’t care how long he stood on one leg or whatever. It doesn’t matter if he was ready to sacrifice his life.

“Let him do it. For the safety of the world, keep the criminals in check. Brahma had no business getting involved. Did you see what the dude asked for? Hiranyakashipu wanted immortality. What do you think he would do with that power? He would harass every single person for all of eternity.

“Anyway, let’s forget Brahma for a second. The guy gave in. He caved. He made Hiranyakashipu immune from so many conditions and vulnerabilities. Then you have the other demigods. The saintly people on earth. They ran in fear. It was like they were in the witness protection program. They took on disguises.

“Why didn’t they fight back? Was it that they knew it was a losing cause? They knew they wouldn’t win? Don’t they have some power? It seems weird to me.”

The truth is that Hiranyakashipu did not receive immortality. Brahma is not able to offer a reward that is not available to himself. One percent vulnerability to death is enough. Moreover, the Supreme Lord is already the great devourer. He eliminates every single person through the undefeated force known as time.

प्रह्लादश् चास्मि दैत्यानां
कालः कलयताम् अहम्
मृगाणां च मृगेन्द्रो ऽहं
वैनतेयश् च पक्षिणाम्

prahlādaś cāsmi daityānāṁ
kālaḥ kalayatām aham
mṛgāṇāṁ ca mṛgendro ‘haṁ
vainateyaś ca pakṣiṇām

“Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Vishnu.” (Lord Krishna, Bhagavad-gita, 10.30)

In this case the demigods had someone on their side. The Supreme Lord would protect them. He would first work through the very son of Hiranyakashipu. Though born a Daitya, which is the demon race, Prahlada was saintly since birth.

Everything would take care of itself in due course. Prahlada would tolerate the attacks of Hiranyakashipu. The child would not turn to the dark side, no matter the force applied to him. The pressure was intense, but nothing could change Prahlada’s mind.

The demigods were indeed in fear. They assumed disguises. They were concerned with future wellbeing, as when yajnas cease there is no food supply to the heavenly region. This is one of the reasons the atheist class is so intent on removing dharma and its free exercise. Eliminate the good guys and you eliminate the opposition.

Prahlada knew that no one can remove Vishnu from the world. The Supreme Lord is the source of strength in every person, including Hiranyakashipu. This means that Vishnu could remove Hiranyakashipu’s strength, as well.

He did so in the cleverest way. Vishnu arrived on the scene in the amazing half-man/half-lion named Narasimha. This maintained Brahma’s boons of protection but also exploited the vulnerabilities in the Daitya leader. Everything eventually worked itself out, though for a while the rise of evil in the world was too much to take.

In Closing:

Despite immortality near,
Nothing to fear.

Hiranya to rise,
But brought down to size.

By all-devouring time,
In Narasimha to find.

Demigods helpless too,
Helped by Prahlada who.

Can God Make A Doctor Frankenstein Type Mistake

“Lord Brahma said: O son of Kashyapa Muni, please get up, please get up. All good fortune unto you. You are now perfect in the performance of your austerities, and therefore I may give you a benediction. You may now ask from me whatever you desire, and I shall try to fulfill your wish.” (Shrimad Bhagavatam, 7.3.17)

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श्री-ब्रह्मोवाच
उत्तिष्ठोत्तिष्ठ भद्रं ते
तपः-सिद्धो ’सि काश्यप
वरदो ’हम् अनुप्राप्तो
व्रियताम् ईप्सितो वरः

śrī-brahmovāca
uttiṣṭhottiṣṭha bhadraṁ te
tapaḥ-siddho ’si kāśyapa
varado ’ham anuprāpto
vriyatām īpsito varaḥ

“You see questions about this every now and then. The concern that the people passing judgment on the day of most importance will make a mistake. Acknowledging that there will be an afterlife, that someone indeed is compiling a list of my good and bad deeds, I will face some type of court.

“In the Vedic tradition there is Yamaraja. He is the equivalent of a grim reaper. The god of justice. He is also known as Dharmaraja. If you follow pious behavior there is nothing to worry about. Sort of like with the law-abiding citizens within a society. The sound of police sirens generally does not cause them alarm.

“Whereas the criminals are always on the lookout. And so the grossly sinful worry about being dragged into Yamaraja’s court in the afterlife. What if there is a mistake? What if someone was neglectful in their observance of behavior?

“Then you get a similar concern over the concept of a Dr. Frankenstein. I am not entirely familiar with the story, but I think it is something where a doctor is experimenting with something new in his laboratory. Then there is a terrible mistake, and the byproduct is something that even the doctor cannot control. Similar to a virus getting out of a lab and causing havoc in society.

“Is it possible for God to make such a mistake? Have there been any documented cases of a bad character let loose on society by accident?”

The equivalent is entirely possible with the demigods. The creator, Lord Brahma, has granted boons to some of the most nefarious characters in history. The analogy is not entirely complete, however. This is because Brahma’s favor is not an accident. He did not err when rewarding the people who worshiped him.

This is because the demigods are bound in duty to their role. They do not discriminate. The retail outlet is usually the same way. When putting items into the shopping cart, the website does not run a character assessment. They do not ask how you intend to use the set of knives being purchased. They do not follow up on how the sneakers were being used, for playing sports or for running and chasing an innocent victim in the park.

The demigods give rewards in accordance with proper worship. With Hiranyakashipu, there was extreme austerity and penance. Reading the level of dedication from Shrimad Bhagavatam, it seems too much to believe. That is the extent necessary for catching the attention of someone like Brahma.

Hiranyakashipu attempted to get immortality, and when that wasn’t possible he tried to construct the same through component parts. He had what would be considered ninety-nine percent immortality, but the keen observer notices the defect immediately.

Just one percent mortality invalidates the entire proposal. Brahma gave Hiranyakashipu as much as could be asked for, and though the immediate results were not auspicious for the world, eventually the Supreme Lord descended to deal with the situation.

As Bhagavan is Achyuta, He does not commit mistakes. He is infallible. The material world flows as something like a rollercoaster ride. There are highs and lows. Ups and downs. Times of great prosperity and peace, and times of destitution and war.

Even the supposed mistakes by the demigods get corrected. Mahadeva once granted a boon to a demon who then turned around and tried to chase him; staring a gift-horse in the eyes. As He did with the Narasimha avatara, Narayana arrived on the scene to correct the wrong.

This should elicit confidence in the aspirant that no matter the difficulties otherwise faced, there will be blissful days ahead. The sinful may rise to prominence for a time, but no one escapes the watchful eye of the one who sees everything, who also hears every prayer offered in His direction: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Did Brahma make a mistake?
When Hiranya boons to take.

That now the world to rule,
The creator made a fool.

Not possible since by duty bound,
Correction through Narayana found.

High and low but eventually to end,
Folly not indefinitely to extend.

Do Sita and Lakshmana Lack Vairagya

“O Rama, You should know that just as fish cannot survive when taken out of water, neither Sita nor I can live without You for even a moment.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 53.31)

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न च सीता त्वया हीना न चाहमपि राघव।
मुहूर्तमपि जीवावो जलान्मत्स्याविनोद्धृतौ।।

na ca sītā tvayā hīnā na cāhamapi rāghava।
muhūrtamapi jīvāvo jalānmatsyāvinoddhṛtau।।

“I like that vairagya is within the list of opulences assigned to Bhagavan, the Supreme Personality of Godhead. This is renunciation. God possesses it in full. I think it is important to understand, since the tendency is to go in the opposite direction.

“We have this image of the Almighty as a larger than life figure. He is older than everyone else. He is more powerful than anything we can imagine. He can solve complex math equations in seconds. He never loses a fight. He can control anything that He takes an interest in.

“But who would actually consider vairagya? The Supreme Lord has the most renunciation. You try to take something away from Him and it doesn’t matter. The best example, vivid, real-life proof of the claim is the avatara of Shri Rama.

“He was on the precipice of becoming the next king in Ayodhya. Everyone was excited about the decision from King Dasharatha. He loved Rama so much. This was the son Dasharatha had longed for. Rama was the eldest, so the succession protocols aligned with the desires of the administration and the people at large.

“The plans suddenly changed. Rama was not going to be the king. He would also have to leave the kingdom for fourteen years. No sweat. No hesitation. Rama happily left. No worries. That is real vairagya, right there. Someone going from riches to rags. Losing something valuable and not being upset over it.

“The question I had relates to Sita and Lakshmana. They insisted on accompanying Rama to the forest, for the fourteen year exile period. Does that mean they lack vairagya? Are they not too attached to someone, forsaking interests at home?”

Lakshmana’s decision represents the height of detachment. Nothing was taken away from him. As Rama’s younger brother, he could have stayed in the kingdom and enjoyed the regal life. He was not assigned to the forest. There was no reason for him to go.

As Rama’s wife, Sita Devi had even more justification for staying at home. What would a beautiful queen, with delicate features, be doing in a place reserved for ascetics? Why should she live amongst the animals? Her choice was not rational.

As Lakshmana explains in the Ramayana, both he and Sita are like fish taken out of water when deprived of Rama’s association. This appears to be attachment, but when connected to the Supreme Lord it is indicative of full renunciation.

Detaching from that which is insignificant and never letting go of that which is the most important. Dasharatha had the same attachment, which is why he couldn’t bear the separation from Rama. The pain was too much to tolerate; it ended his life.

Even the ascetics who leave everything behind and take up residence in the tapo-vanas have some sort of attachment to their rituals and observances. They are seeking something higher. No one can completely eliminate desire. The idea is to be focused on something permanent. Don’t give everything up as a fanatic or in an attempt to win a competition. Be attached to Rama and renunciation will be an accompanying feature: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Complete detachment showing,
When to the forest going.

Since like fish out of water taken,
Not alone Rama to be forsaken.

Sita and Lakshmana accompanying still,
Days in full pleasure to fill.

Ideal having attachment the same,
Found through holy name.

Cleaning Out My Closet

“As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.” (Lord Krishna, Bhagavad-gita, 2.22)

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वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरो ऽपराणि
तथा शरीराणि विहाय जीर्णान्य्
अन्यानि संयाति नवानि देही

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ‘parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī

A friend recently purchased a new home. As a result, they sold the existing one they lived in. As complicated as the buying and selling processes were, nothing compares to the daunting task of cleaning out a home that you’ve lived in for years. This friend makes the following remarks after a day of emptying just one of the rooms:

“Let me tell you something. Going through my closet was amazing. Some stuff has been sitting there for ten years; I kid you not. So many shirts and pants that I completely forgot about. It was like going shopping. Forget buying anything new. Everything was sitting there for me.”

A common experience from everyday life such as this provides a deeper understanding of the more complex subject of birth and death and the unclear picture of the existence moving forward. Time is infinite in both directions, beginning and end. Whatever we consider to be the start of creation, understand that there was time prior to that.

Travel all the way to the end, to the moment of universal devastation, as effected by Mahadeva. Realize that time will not cease. Something will occur afterwards. Shri Krishna confirms in Bhagavad-gita, that again and again this world comes to be, populated with living beings.

भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

Returning to the present, the experience within life at this precise moment in time, we should know that the existence will continue after death. The comparison is to changing clothes. Like putting on something new out of the closet and taking off what you were wearing.

Birth and death are like the complete change of clothes. The time in between is like going through the day, where we may spill something on the shirt while eating lunch. Perhaps the clothes wear out over time. Regardless of what occurs, the clothes do not define us.

Others may identify us that way. They ask for our racial identity, as if the facial and skin characteristics have any bearing on who we truly are. They may offer respect if we are in a high occupation like judge or doctor. They may look at us derisively if we are a common worker, such as a truck driver or coal miner.

External viewpoint does not make a difference. Every living thing is a spark of spirit. Atma is rooted in Paramatma. There are two souls inside of every person. One is the individual and the other is someone else, who is the same identity spread throughout the creation.

God and myself. We are together. He is inside of you, as well. No matter where I travel, that relationship will not break. I may be unaware, such as during the traumatic experience of birth. I may need someone to remind me, such as through the chance meeting with the spiritual master.

If birth and death are like changing clothes, I can shift my attention towards a higher objective. Make the most of the living experience. Find true bliss and happiness right now. Work in such a way that I won’t be subject to the ebbs and flows of the changes brought on through transmigration.

जन्म कर्म च मे दिव्यम्
एवं यो वेत्ति तत्त्वतः
त्यक्त्वा देहं पुनर् जन्म
नैति माम् एति सो ऽर्जुन

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ‘rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Lord Krishna, Bhagavad-gita, 4.9)

Anyone who knows the transcendental nature of the birth and activities of the Supreme Personality of Godhead does not have to take birth again. Janma ceases for them. They achieve liberation. They no longer become vulnerable to the distinctions based on body, which is separate from spirit. They achieve liberation and continue forward in the blissful life of devotion: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Choosing what to wear,
In closet to find in there.

Like going shopping through,
Shirts, pants and coats too.

So this body accepting,
Until at end rejecting.

Focus proper on Krishna instead,
And towards liberation be led.

Was Bhishmadeva's Fighting Considered Adharma

“Suta Gosvami said: Thus Bhishmadeva merged himself in the Supersoul, Lord Shri Krishna, the Supreme Personality of Godhead, with his mind, speech, sight and actions, and thus he became silent, and his breathing stopped.” (Shrimad Bhagavatam, 1.9.43)

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सूत उवाच
कृष्ण एवं भगवति
मनो-वाग्-दृष्टि-वृत्तिभिः
आत्मन्य् आत्मानम् आवेश्य
सो ऽन्तःश्वास उपारमत्

sūta uvāca
kṛṣṇa evaṁ bhagavati
mano-vāg-dṛṣṭi-vṛttibhiḥ
ātmany ātmānam āveśya
so ‘ntaḥśvāsa upāramat

Friend1: One of the reasons that the Mahabharata history makes for such a compelling narrative is that the line between good and evil is clear.

Friend2: The Mahabharata is a lengthy work in the Sanskrit language. I am assuming you are referring to the main storyline interwoven throughout the many dialogues and teachings presented.

Friend1: Yes, the basic struggle of the Pandava family. Kicked out of their kingdom. Homeless. No wealth. Embarrassed. Humiliated. All they had was the association with Shri Krishna.

Friend2: Which is more than enough to survive and thrive.

Friend1: He saved them on so many occasions. When they were stuck in exile in the forest, He suddenly arrived as a guest. He took the last morsel of food from the Akshaya-patra, so that Durvasa Muni and company would not be angry. Krishna saved them from the fire. He saved Draupadi from being shown naked.

Friend2: That is one of His roles. The Supreme Personality of Godhead is the protector of the devotees.

Friend1: The perpetrators, the villains, in this case, are easily identified. Duryodhana is the leader of the bad guys. Selfish. Greedy. Dishonest. Grossly foolish. I mean, he even tried to bind Krishna one time.

Friend2: Just prior to the war. Krishna was visiting as an emissary of peace, as a last-ditch attempt to avoid hostilities.

Friend1: That idiot Duryodhana thought he could bind Krishna. The Supreme Lord then showed one version of the universal form.

“Go bind this, you moron.”

Friend2: That’s funny.

Friend1: I want to focus on some of the other people who remained aligned with Duryodhana. Let’s look at Bhishmadeva.

Friend2: He is something like the patriarch of the entire family. He unites both sides.

Friend1: Except he stood with the Kauravas during the war. Duryodhana had his doubts. He accused Bhishma of taking it easy, due to the natural affection for the Pandavas.

Friend2: But Bhishma fought so valiantly that he finally succumbed to time. He lay on the ground, filled with arrows.

Friend1: Whereby the Pandavas approached him for advice. Krishna was there, too. It is one of the beautiful moments from the Mahabharata, especially considering the setting.

Friend2: Shrimad Bhagavatam explains that Bhishma then merged into the transcendental body of Narayana. In other words, he achieved liberation.

Friend1: Okay, so I am wondering exactly how that happened. Was not aligning with Duryodhana adharma?

Friend2: You mean, wasn’t it sinful?

Friend1: Exactly. How do you still achieve liberation?

Friend2: For starters, fighting valiantly in a war automatically opens the doors to heaven. Those are the rules for the kshatriyas. Even if you fight for the wrong side. I know it might be hard to believe, but it is true:

यदृच्छया चोपपन्नं
स्वर्ग-द्वारम् अपावृतम्
सुखिनः क्षत्रियाः पार्थ
लभन्ते युद्धम् ईदृशम्

yadṛcchayā copapannaṁ
svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha
labhante yuddham īdṛśam

“O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.” (Lord Krishna, Bhagavad-gita, 2.32)

Friend1: Hmm. Interesting.

Friend2: More importantly, if you want to nitpick about dharma and adharma, there is too much to review. A person commits so many sins on a daily basis that everyone would be automatically disqualified on that basis. Bhishma’s consciousness is what mattered. While quitting the body he was looking directly at Krishna. He was a pure devotee, one of the twelve mahajanas listed by Yamaraja, the god of death.

Friend1: Okay.

Friend2: To err is human. We will make so many mistakes. No one is perfect, but if we can fix the consciousness prior to leaving this world we have achieved the goal of life. Vedic culture is based on reaching this end for every single person, no matter how many lifetimes it takes. Bhishma’s passing is one to be celebrated.

In Closing:

As pure devotion demonstrated,
His passing one to be celebrated.

Even though with adharma aligned,
The best destination to find.

Since Bhishma conscious so,
Towards Narayana to go.

Everything properly ending,
To best afterlife sending.