Dīpāvali is a Hindu festival celebrated through the lighting of lamps, bursting of crackers, offering puja and sharing delicacies. Celebrated to mark the return of Śrī Rāma to Ayodhya, it inspires a commitment to righteousness in the face of challenges at ādhibhautika, ādhidaivika and ādhyātmika levels.

Celebrating Dīpāvali

Dīpāvali, a festival celebrated across the globe, is observed as a festival of lights when Hindus illuminate their homes and streets with long rows and arrangements of earthen lamps. Many Purāṇic stories represent the origin of this festival, such as Bhagavān Rāma returning to Ayodhyā after his 14-year exile, the Pāṇḍavas returning home to Hastināpura, or Śrī Kṛṣṇa’s victory over the demon Narakāsura. Despite the diversity of these stories, they all carry a single message: the triumph of Dharma over Adharma after a great existential struggle, when a demon with extraordinary destructive power is vanquished.

The rise of Adharma is one of the characteristics of this age, the Kali Yuga. Adharma is characterized by ignorance (Avidyā), which leads to desire (Kāma), anger (Krodha), greed (Lobha), attachment (Moha), egoism (Mada), and jealousy (Mātsarya). The demons in Hindu Purāṇas represent the power of Adharma, rising to engulf the world with their darkness and violence, sowing chaos and fear among the people.

The colonial era was one such period of darkness, engulfing much of the world in unrestrained plunder, leaving vast regions subjugated, impoverished, dislocated, and illiterate. India suffered through two hundred years of this demon—the darkness of the colonial era. On August 15, 1947, it finally managed to throw off the colonizer and emerged from darkness into light. The two world wars fought in Europe in the last century were also periods of intense darkness and violence that descended onto the European continent. The Islamic invasions of India were another such age of wrath and darkness, devastating thousands of Hindu mandirs across the country. The Rāma Mandir in Ayodhyā, built to consecrate Bhagavān Rāma’s birthplace, lay in ruins for over five hundred years, a period of darkness so long and despairing. However, earlier this year, in 2024, the temple was re-inaugurated, symbolizing once again the triumph of Dharma over Adharma. These examples reveal malevolent demons of immense destructive power dominating vast swaths of history for long periods.

In our own time, a new demon has arisen: the demon of disinformation. Today, falsehood masquerades as truth, truth is distorted, and news is manipulated, obscuring the distinction between reality and illusion. We are passing to the younger generation a world where it is no longer clear what is true or false, forcing them to retreat into a personal world of their own ‘truths’ and to social networks of like-minded individuals. An epidemic of mental illness is now plaguing the world, with anxiety and depression, loss of confidence, and a lack of purpose. This new demon gains power when fanned by the flames of social media outrage (Krodha). The Upaniṣads declare “Satyameva Jayate”—Truth alone triumphs. Yet, falsehood has its day when it rules the world. Furthermore, the demon of corruption plagues many societies globally, where politicians seek power not for public good but for personal gain (Lobha). The battle between Dharma and Adharma is ever-present, whether we stand and fight for Dharma or disengage into our own private worlds.

Dīpāvali, therefore, holds great significance. At the manifest, physical realm—the Ādhibhautika level—it marks the end of an āsuric era of Adharma, filled with darkness, negativity, violence, fear, and sorrow, and the inauguration of a new era filled with hope, joy, positive energy, and the anticipation of peace and prosperity. The lamps pierce the darkness of the night and herald the dawn of a new day.

At the subtle, unmanifest psychic realm—the Ādhidaivika level—it invokes the Devas to bring us inner joy and transformation, burning away the inner negativity and despondency that often besiege us through the fire (Agni) of yoga. It calls on us to recommit to Dharma in its eternal struggle against Adharma. The lamps symbolically pierce the darkness of inner confusion and herald the dawn of a new understanding.

Finally, at the Ādhyātmika level, Dīpāvali represents the light of illumination—the fire of knowledge (Jñānāgni) that shatters the darkness of ignorance (Avidyā). The lamps symbolize the movement toward the knowledge of Brahman (Brahma Jñāna) and the establishment of the bliss of the Self (Brahmānanda).

On this Dīpāvali 2024, may we celebrate this ancient festival at all three levels of our being: the Ādhibhautika, the manifest physical level; the Ādhidaivika, the subtle psychic and divine level; and the Ādhyātmika, the unmanifest causal level, which is the source of truth, knowledge, fullness, and freedom.

Om Tat Sat.

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Sri Ram’s help is needed against today’s Ravanas

Something big is happening in Bharat after 500 long years. Common sense says that it should have happened much earlier: latest in 1947, when India was partitioned on religious lines and Indians who had converted to Islam got Pakistan. At that time, it would have been natural for Hindus to get back their temples which had been destroyed by invaders and mosques built on them as symbols of dominance and supremacy.

But maybe, now is just the right time for Bharat and the world to get back the Mandir at the birthplace of Sri Ram. The reason is that Ram is an epitome of Dharma, who fought and vanquished adharmik forces – and in our times, Adharma has become exceptionally strong and also needs to be fought and vanquished.

Humanity is presently not in good shape – without roots and direction, without meaning and values. It’s called “being woke” and even portrayed as positive. It spread among Westerners and already shows some impact among young Indians. Truth as such is now declared as non-existent, because “everyone has his own truth”. There is no objective meaning to life either, but it’s now a “personal matter”. Humans are dumbed down with junk food, drugs and low-grade entertainment, which only benefits the producers.

The belief in a Supreme Being and a soul has been ridiculed by “renowned” philosophers and scientists, like Yuval Noah Harari or Stephen Hawking. And many more terrible things, which were up to now hidden, are coming to light thanks to the alternative media and whistle blowers.

The worst of these things is probably the massive scale of child trafficking – for sex abuse, organ and blood harvesting and even for ritualistic “sacrifice” (means murder) to propitiate demonic forces by members of secret societies, who hold powerful positions on top of the pyramid. It’s all so unbelievable, but several whistleblowers have been silenced after speaking up, and this sadly gives them credence.

The eternal strife between Devas and Asuras is well underway in this world of Maya, and the Asuras seem to have the upper hand. Lust, anger and greed – the three gates to the hell of self-destruction according to Sri Krishna (Bh.G 16.21) – are rampant. Clearly, attempts are made to cut off humans from Atma, their divine Self – the worst thing that can possibly happen.

In the midst of this dark scenario, Bharat is still a beacon of light, even though Kali Yug shows its effect here, too. Yet most Indians still have faith in their Hindu Dharma. They still know about their divine core (Atma) and have devotion for the Devas.

Bharat is the only place on earth, where daily in many thousand temples the Devas are worshiped for the well-being of ALL, and NOT the Asuras or Satanic forces for personal wealth, power and sense-enjoyment. Every morning and evening the temples reverberate with the Arati for the Lord of the world (Om jaya Jagadisha hare) or for the Deities of the particular temple, who are all essentially one with the ONE Great Brahman or Sat-Chit-Ananda – blissful Consciousness.

The Deities are not somewhere in heaven, but present in the temple due to Pran Pratishtha having been performed, where the stone idol is infused with Prana, the divine life-force. And now, on 22 January 2024, a most special Pran Pratishtha will be performed: Sri Ram will become a living Presence in the newly-constructed Ram Mandir in Ayodhya.

Ayodhya – the name evokes great emotions in Hindus:

Ayodhya is the place where Ram was born, and grew up with his brothers Lakshman, Bharata and Shatrughna; where the sage Vashishtha taught them the ancient wisdom, and sage Vishwamitra took Ram and his brother Lakshman to fight malevolent Asuras.

It is the place where he brought Sita as his wife from Janakpur; from where he, Sita and Lakshman left for his long exile on the very same day, when his coronation was planned.

It is the place where his father died of grief over the separation from his dearest son; where his brother Bharat ruled, putting the padukas of Ram on the throne… and to which Ram returned with Sita, Lakshman and Hanuman after he had defeated the demon king Ravana in Lanka, and established the benevolent Ram Rajya.

Every Hindu knows the details of Ram’s life. The Ramayana is ingrained in them. It is played on village stages, chanted in ashrams and was an absolute hit on TV. It is a sacred scripture that contains all that one needs to know to live a dignified life, and to behave in an ideal way in midst of challenges.

Sri Ram is an outstanding example for humans – noble, just, brave, ever protecting the weak, and keeping his word.And he is dearly beloved.

Therefore, is there any question at all why Hindus fought for 500 years to get back this very special place and sacrificed so much? They fought not only against the invaders. In recent decades, they also had to fight against their own people – scheming politicians, communists and former Hindus who had converted to Islam, who all denied that Ram was real and that there was a Mandir earlier.Yet this is now past, finally.

Bharat is in a celebratory mood. Many Hindus have taken vows in the run-up to Pran Pratishtha, to purify themselves for the historic occasion. Japa of the Ram Mantra is done and devotional bhajans are sung or listened to.

Prime Minister Narendra Modi, who will be a witness of the Pran Pratishtha on behalf of 140 crore Bharatiyas, too, has announced that he will follow certain rituals for 11 days prior to the Pran Pratishtha because – in his own words – “I have to awaken divine consciousness in myself, too”. As Prime Minister, he has tremendous responsibility. He surely needs and will ask for guidance from Prabhu Shri Ram.

There is a good chance that western media will criticize PM Modi for being so unapologetically Hindu. They may wonder, what it is about Hindu Dharma which makes people stick to it, in spite of all the negative propaganda against it by the Abrahamic religions, by communists and media. Why are the attacks on Hinduism from all sides not working as planned? Why do now even more Hindus again treasure their heritage? Why do even many foreigners consider Hindu Dharma as the best option for humanity and the world?

The answer is easy: Hindu Dharma is based on Truth and righteous living. It tells us who we really are in our essence (eternal Atma). And in this temporary world of Maya, it is on the side of Devas, who want to liberate us from Maya by realizing our divine consciousness, and not on the side of those who want to drive us deeper into ignorance and bondage.

Yet there is still a big challenge for Bharat: How to make those Indians who have been massively indoctrinated to look down on the faith of their Hindu ancestors – either by their newly adopted religions or by the education system – also see this truth?

Hopefully, Shri Ram gives Sadbuddhi to all.

And may all feel His Divine Presence in their hearts….

Satyameva Jayate

Jai Sri Ram

By Maria Wirth

This blog was first published here:

Sri Ram’s help is needed against today’s Ravanas

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 Śri Rāma – Vigrahavān Dharma

Celebrating Ayodhya – A Symbol of Sanātana Dharma

The Personal Connection

My parents named me Kalyanaraman, hoping and praying that some small fraction of Bhagavān Śri Rāma’s qualities and character may manifest in me. However, before I could fully understand the significance of that name, during my first visit to the USA, I changed it to better suit the Western tastes. Similar aspirations as my parents’ were perhaps held by those of notable individuals such as E. V. Ramasami Naickar, Ramachandra Guha, N. Ram, Jairam Ramesh, Sitaram Yechury, and Bhimrao Ramji Ambedkar, who may have also desired a glimpse of Rama in their sons. It is important to acknowledge that not all prayers are answered, and in hindsight, in some of these cases, the answer was a resounding “No.” Nevertheless, our history has also witnessed the presence of illustrious figures like Ramakrishna Paramahamsa, Ramana Maharishi, Ram Swaroop, Sitaram Goel, Srinivasa Ramanujan, and C.V. Raman, where the answer to their parents’ prayers was a “Yes”, even if it is a partial Yes.

The Clash of Two Ideas

In the present times, there exists a clash between India and Bharat, each representing two dominant and distinct ideas of India, being played out in the grand stage of India’s political battleground – its modern-day Kurukshetra. On the one hand, there is the idea that the entire civilizational heritage of India, encompassing its spirituality, religion, culture, and traditional wisdom, indeed its Sanātana Dharma (eternal law) is an unnecessary burden, irrelevant and detrimental to India’s progress. A natural corollary of this idea is the notion that India is better off forgetting its past, and must focus on modernizing and westernizing as quickly as possible. A consistent and deliberate effort, to engineer this “forgetting of the past”, has been made as a critical political project for many decades now; with the disconnection of the people from their language, Sanskrit, serving as one of the significant pillars. As individuals became increasingly alienated from their own culture and heritage, they developed an indifference, and even disdain, and grew to look down at their past, their parents, and ancestors. This disdain soon came to be considered a precondition for progress. This was the idea of India that I imbibed through my education at school and college, during my time as a student in India.

On the other side is the idea, which propounds that the country’s future cannot be de-linked from its civilizational past, and rely solely and entirely on imitating the latest Western fashions and fads. That its future must be rooted in a meaningful recovery of the wisdom embedded in its ancient culture, its traditions, and civilizational heritage. Recognizing and embracing that such a meaningful revival of India’s civilizational past—its “Dharma” or law which is “Sanātana” or eternal—as necessary for its own self-respect, sense of identity and destiny, is the alternate idea of Bharat. This perspective unfolded for me only gradually. The realization that this recovery of the past and restoration of Bharat’s Hindu heritage is not antithetical to its progress and does not constitute a regression, was not easy for me. I did not arrive at this understanding in one dramatic moment of explosive illumination, but rather the idea grew on me over time. Many Gurus and Acharyas contributed to this gradual understanding – Swami Dayananda Saraswati of Arsha Vidya Gurukulam being a central figure in that journey from darkness to light, from ignorance to knowledge. Just as the “forgetting” of India’s past was meticulously orchestrated, over many decades and perhaps even centuries, the “remembering” of India’s culture, wisdom, and civilizational heritage must also be consciously and diligently engineered. It cannot be left to the happenstance of accident, good fortune, or fate. And we all have a role to play here. To arrive at this understanding, I had to unlearn the previous idea of India that I had already deeply assimilated.

The Watershed Event and Pivotal Turning Point

In late 1992, I was a student at Ohio State University when the Babri Masjid was brought down. Like many poorly informed Hindus, I too was upset, and felt deeply disappointed with my fellow Hindus for having brought down the Babri Masjid. “It is not in our Hindu ethos or character to tear down a religious site of another religion, even if they had done it to us many times over”, I reasoned. I was filled with questions – “Why can’t we construct a Ram Mandir at a nearby site instead?” “Why do we have to claim that exact site for the Ram Mandir?” “Why do we need to stoke this controversy? Why can’t we be secular and work extra hard to get along with the Muslims?”

However, my perspective shifted after I came across the books Hindu Temples – What Happened to Them – Volume 1 and Volume 2. These books changed my thinking. I hold my encounter with these two “Rams” i.e., authors Śrī Sita Ram Goel, and his mentor Śrī Ram Swaroop, to be pivotal moments in my intellectual journey. I then went on to read another book by Śrī Sita Ram Goel titled How I Became a Hindu and one by Śrī Ram Swaroop titled On Hinduism – Reviews and Reflections. Until then, I had never heard about these two “Rams.” Their works left a profound impact on me and after this encounter, I couldn’t stop reading them. I highly recommend reading their books, and for those who have not read them, I have shared their links here. We must note with gratitude that the parents of both these authors had named them after the Bhagavān Śri Rāma.

The Symbiotic Juxtaposition

Vikās (development) and Virāsat (heritage) had always been pitched against one another in the old Idea of India. The current Prime Minister of India, Sri Narendra Modi, changed the rules of the game and showed us that Vikās (Development) does not have to be antithetical to Virāsat (Heritage). He taught us, and is still teaching, this invaluable and unforgettable lesson, through his ideas, his actions, and his accomplishments. It is unclear which of these he is more passionate about – Vikās or Virāsat. I must say here, that it was not entirely clear to me that this integration of Vikās and Virāsat was even possible. I often used to wonder, if a commitment to restore and recover our civilizational past, also invariably meant that we sacrifice a little in the realm of material progress i.e., in the general direction of modernization and westernization.

108 ft tall Statue of Oneness at Omkareshwar, Madhya Pradesh

Hi-Tech Vande Bharat Trains

However, the events that have unfolded in Bharat in the last ten years have shown otherwise. One day, Bharat inaugurates yet another of its latest Vande Bharat Railway Trains; and a few days later, it consecrates a newly created Kashi Vishwanath Mandir Corridor. One day, Bharat lands its Lunar mission Chandrayaan on the moon at a location where it has never been done before; a few days later, it inaugurates a newly refurbished Mahakaleshwar Temple Corridor. One day, Bharat celebrates completing nine billion Digital Payment transactions in one month; and a few days later it unveils a 108-foot Statue of Adi Shankaracharya at Omkareshwar. One day Bharat throws open its longest over-sea trans-harbor bridge from Mumbai to Navi Mumbai; and a few days later, the same Bharat is set to consecrate its Ram Lalla Mandir after a five-hundred-year wait in Ayodhya. We can go on with the examples. Prime Minister Narendra Modi is changing the grammar and structure of the democratic politics of India as we speak. He has moved it beyond family, caste, corruption, and appeasement, and created a new possibility – ‘Vikās with Virāsat’. He has overturned the Nehruvian idea that Vikās can come only at the expense of Virāsat and vice-versa. And the Nehruvians are in a state of shock now.

Chandrayaan III – The only Lunar Mission to land on the dark said of moon

Atal Setu – India’s Longest Sea Bridge

Ayodhya – A Testament

Ayodhya is a testament to this unique synthesis of Vikās and Virāsat. The whole city is re-emerging from a state of longstanding destruction, neglect, and abandonment. The Mandir is rising again, and is bringing in its wake a brand new airport, a new railway station, new trains, new facilities, and in time, new hotels, and other infrastructure will also emerge. The whole economy of the region is awaiting an impending transformation. When Rama returned to Ayodhya after his 14-year exile and numerous travails, the whole of Ayodhya lit up in joy. Now, when the Ram Lalla Mandir rises again in Ayodhya after its 500-year symbolic exile, Ayodhya will light up once more with unspeakable joy.

The proposed uplift of Ayodhya Railway Station underway

Interiors of the Maharishi Valmiki International Airport, Ayodhya

A Civilization is waking up from its slumber. Dharma is awakening. This potential for rebirth, for re-emergence, is what makes it ‘Sanātana’ or eternal. Rāma is simultaneously eternal and undying in his Ādhyātmika dimension; He is the Avatāra of Viṣnu in his Ādidaivika dimension as a Vigrahavān Dharma; He is a great example for us all to emulate, as a human Hero in his Ādibhautika dimension. It is the Spirit of Sanātana Dharma that is re-emerging once more in Ayodhya.

We at Hindu University of America stand with Prime Minister Modi and the billion-plus Hindus all over the world, those who believe and stand ready to rejoice, and those who are confused and don’t know what to do about this phenomenon, to celebrate with gratitude this ceremony consecrating the Rām Lallā deity in this newly built Rām Mandir, on January 22, 2024.

May it be a day when we Hindus remember our past once more with both joy and pride and contemplate our future with confidence and clarity.

Jai Śrī Rāma!

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This essay will cover the army composition, its organizational structure, troops distribution, war strategy, and weaponry.

Warfare in Ancient Bharat: Part 2 of 2

Army Composition

The army was considered one of the seven key elements of a state. According to Sukra Niti, what a mind is to man, an army is to a state. So, without an army, a state comes to a standstill. It also states, “There is neither kingdom, nor wealth, nor prowess. The treasury is the root of the army, and the army is the root of the treasury. It is by maintaining the army that the treasury and the kingdom prosper, and the enemy is destroyed.”

The ancient Hindu armies had a four-fold division called ‘caturanga-bala’ consisting of chariots, elephants, cavalry, and infantry in this order of prominence.

Chariots:

They were considered the most important in warfare. Sukra had mentioned of the iron chariot which consisted of swift-moving wheels, with good seats for the warriors and a seat in the middle for the charioteer and it was equipped with different offensive and defensive weapons. The Mahabharata had an elaborate mention of chariots.

Elephants:

Elephants are considered the next important force in the army. Greek ambassador Megasthenes explains how the elephants were hunted and tamed in Bharat. Some of the prominent works that deal with elephants are the Hastyayurveda of Palapakya and the Matangalila of Narayana. Roman historian Curtius Rufus mentions that the elephants created great terror and their trumpets frightened the Greek horses and their riders. They caused much disorder in the ranks, and veterans of many victories looked for shelter.

He also says that the most dismal sight was elephants gripping the Greek soldiers with their trunks, hoisting them above their heads, and delivering them to their soldiers to be beheaded. Similarly, Diodorus and Plutarch mentioned elephant warfare and their strength in the war between Alexander and Purushottam (Porus). According to Dhanurveda, the military training of elephants consists of mountaineering, moving through the water, running, jumping, rising, sitting, etc. The elephants should be made devoid of fear by putting them inside fire circles.

Cavalry:

The cavalrymen rode the horses with a whip that was fixed to the wrist unlike for the horses of a chariot. The cavalrymen were armed with bows and arrows or a spear or a sword. The cavalry had a wide range of tactical advantages. It was indispensable in situations requiring quickness of movement. Eminent works that deal with Horses and cavalry are Asva Sastra of Hemasuri and Asvacikitsa of Nakula.

Infantry:

According to the Agni Purana, victory attends to those armies where foot soldiers i.e., the infantry are numerically strong. The Sukraniti mentions foot soldiers possess firearms during combat. Dhanurveda mentions that the soldiers in an infantry should be of equal height and everyone in the infantry should be an expert in jumping and running. Moreover, they should be trained to move backward, stand still, run, and run apace rushing headlong into the hostile army, and move in different directions according to signals. According to Arrian, “They carry a bow made of equal length with the man who bears it.

This they rest upon the ground and pressing against it with their left foot, thus discharge the arrow having drawn the string backward: the shaft they use is little short of being three yards long, and there is nothing which can resist an Indian archer’s shot – neither shield nor breastplate nor any stronger defense if such there be”. Arrian also says, “All Indians are free. The Indian army was in constant pay, during war and peace. Arms and horses supplied by the state and army never ravaged the country. The bravery of the army is superior to any other army they had to contend with.”

Besides the four-fold classification of the army, Artha Sastra mentions a six-fold division. According to this division, the army consisted of six ‘limbs’ which are:

• Maula (hereditary troops)
• Bhrita (territorial army)
• Sreni (organized militias)
• Mitra (friendly troops)
• Amrita (alien forces)
• Atavi (jungle tribal forces)

Army Organizational Structure

According to Artha Sastra, Army’s organizational structure is as follows:

• Patika – Commander of ten units of the army.
• Senapati – Commander of 10 Patikas.
• Nayaka – Commander of 10 Senapatis.

Troop Distribution

Scriptures, such as The Mahabharata, mention the distribution of troops into nine different units namely: Patti, Senamukha, Gulma, Gana, Vahini, Pruthana, Chamu, Anikini, Akshauhini. Each unit consists of chariots, elephants, horses, and foot soldiers in the ratio of 1:1:3:5. The following table explains the composition of each unit taken from The Mahabharata, Aadi Parva (Adhyayam 2, verses 19-26).

War strategy

There are several different types of military formations mentioned in Hindu scriptures. Some of these formations are: Padma Vyuha, Chakra Vyuha, Ratha Vyuha, Sarpa Vyuha, Garuda Vyuha, Simha Vyuha, Agni Vyuha, Danda Vyuha, Matsya Vyuha, Makara Vyuha, Sucimukha Vyuha, Sakata Vyuha, Vajra Vyuha etc. The type of vyuha (array) used shall depend on the type of anticipated attack.

Weaponry

According to Dhanurveda, weapons fall into four categories based on their nature:

• Mukta – which are thrown
• Amukta – which are not thrown
• Muktamukta – which are thrown or not thrown
• Yantramukta – which are thrown by spells

Twelve weapons fall under the Mukta category: Dhanu (Bow), Arrow, Bindivala (Crooked club), Sakti (Spear), Drughana (Hatchet), Tomara (Tomahawk), Nalika (Musket), Laguda (Club), Pasa (Lasso), Cakra (Discus), Danta kantaka (Tooth-thorn), Musundi (Octagon-headed club)

The Amukta class consists of the following twenty weapons: Vajra (Thunderbolt), Hand sword, Parasu (Axe), Gosirsa (Cow-horn spear), Asidheny (Stiletto), Lavitra (Scythe), Astara (Bumarang), Kunta (Lance), Sthuna (Anvil), Prasa (Spear), Pinaka or Trisula (Trident), Gada (Club), Mudgara (Hammer), Sira (Ploughshare), Musala (Pestle), Pattisa (Battle-axe), Maustika (Fist-sword, Dagger), Parigha (Battering-ram), Mayukhi (Pole), Satagni (Hundred-killer)

The Muktamukta class weapons were further classified into two classes, namely Sopasamhara (connected with the withdrawing or restraining Upasamhara) and the Upasamhara themselves which are the restrainers of the previous class. There are forty-four varieties in the Sopasamhara class and fifty-four varieties in Upasamhara class.

There are only six weapons in the Yantramukta class, and nothing can defeat these six weapons.

1. Visnuchakra (Discus of Vishnu)
2. Vajrastra (Thunderbolt)
3. Brahmastra (Brahma’s Missile)
4. Kalapasaka (Noose of death)
5. Narayanastra (Missile of Narayana)
6. Pasupatastra (Missile of Pasupati)

Unlike Dhanurveda, the Agnipurana classified weapons into five categories. 1. Yantramukta, those thrown by a machine, 2. Panimukta, those thrown by the hand, 3. Mukta-sandharita, those thrown and drawn back, 4. Amukta, those which ate not thrown, and 5. Bahuyuddha, weapons that the body provides for personal struggle. Gustav Oppert in his monologue, ‘On the weapons, army organization and political maxims of the ancient Hindus’, mentions that there are other classifications besides the previously mentioned.

Likewise, various treatises consist of different opinions regarding the superiority of one weapon over the other. For example, Vaisampayana in his Niti Prakasika had high regard for the sword whereas according to Agnipurana, it was considered a subaltern weapon where battles fought with bows are considered noble followed by fighting with spears, swords, and wrestling is considered the worst form of fighting. He also says that the efficiency of the weapons varies and is subject to great changes. Because of the construction mode, the materials used to make a weapon are different, and the quality of a weapon is not the same in different ages and places.

Besides, increasing, decreasing, and preserving the efficiency of a weapon depends a lot on the strength and ability of a person who uses such arms. One notable mention is that according to Gustav, gunpowder can be attributed to Niti Prakasika and Sukraniti. He also mentions that the gunpowder equivalent in Sanskrit is ‘agnicurna’ also called ‘curna’.

Conclusion

Hindu civilization had a rich knowledge of warfare, weapons, military strategies, and martial arts. This made the Hindu kings resist armed Islamic and Portuguese invasions in its history for the longest time which was nowhere to be seen across other civilizations in the world. Despite the mention of gunpowder in Hindu scriptures, and the training of elephants with fire circles to make them devoid of fear, we don’t witness any usage of fire weapons in Bharat’s armed struggle concerning Islamic invasions.

Moreover, Muslim historians recorded instances where naphtha balls were thrown against the rushing elephants and frighten them in wars between Rajputs and Turkish invaders from the North-West (Elliot and Dowson, vol. I). In any case, this rich knowledge combined with our ancestors rooted in Dharmic values led to the failure of total Islamization and the Christianization of Bharat.

References and Works Consulted

Chakravarti, P.C., The Art of War in Ancient India (General Printers & Publishers, 1941), University of Dacca. Accessed at https://archive.org/details/in.ernet.dli.2015.282006

Hema Hari, D.K. and Hari, D.K., Autobiography of India: Breaking the Myths – About Identity (Sri Sri Publications Trust, 2018), accessed at https://www.amazon.com/Autobiography-India-Identity-Breaking-Myths-Vol1-About-ebook/dp/B07C15GJMG

John C. Rolfe, Litt. D., Curtius Rufus, Quintus [History of Alexander], (Harvard University Press, 1946), University of Pennsylvania. Accessed at https://archive.org/details/quintuscurtius0002unse/page/n7/mode/2up

McCrindle J.W., Ancient India as described by Megasthenes and Arrian, (Thacker, Spink & Co., 1877). Accessed at https://archive.org/details/ancientindiaasd01mccrgoog/page/n6/mode/2up

Mookerji, Radha Kumud, Chandragupta Maurya and His Times, University of Madras, 1943. Accessed at https://archive.org/details/in.ernet.dli.2015.281321.

Oppert Gustav, NitiPrakasika, (Higginbotham And Co, 1882). Accessed at https://archive.org/details/in.ernet.dli.2015.217444

Oppert Gustav, On the weapons, army organization, and political maxims of the Ancient Hindus, (New Order Book Co, 1967). Accessed at https://archive.org/details/in.gov.ignca.46936

Rangarajan, L.N., Kautilya, The Arthashastra (Penguin Books, 1992). Accessed at https://archive.org/details/kautaliya-arthshashtra-ancient-India/mode/2up

Ramachandra Dikshitar, V.R., War in Ancient India (Macmillan & Co., 1944), University of Madras. Accessed at https://archive.org/details/in.ernet.dli.2015.503472

Ray, Purnima, Vasişţa’s Dhanurveda Samhitā (J.P. Publishing House, 2003). Accessed at https://archive.org/details/in.ernet.dli.2015.382701

Thippabhatla RamaKrishnaMurthy, Suram Srinivasulu., Shrimahabharatam aadiparvamu-sabhaparvamu-part-1 (Gita Press, Gorakhpur, 2018) Accessed at https://www.gitapress.org/bookdetail/shrimahabharatamu-aadiparvamu-sabhaparvamu-part-1-telugu-2141

Vittal, Vinay, “Kautilya’s Arthasastra: A timeless Grand strategy” (Graduate Thesis, Maxwell Air Force Base, AL. 2011). Accessed at https://apps.dtic.mil/sti/pdfs/AD1019423.pdf

Ancient Indian Warfare, accessed at https://www.worldhistory.org/Indian_Warfare/

Dhanurveda – Works on ancient Indian artilleries. Accessed at http://mahabharata-research.com/onewebmedia/chapter%203.pdf

Hindu Online, accessed at http://hinduonline.co/scriptures/dhanurveda/dhanurveda.html

Mahabharatam, in Telugu (Gita Press, Gorakhpur, 2016). First edition.

Surya’s Tapestry, accessed at https://www.hinduwisdom.info/War_in_Ancient_India.htm

We acknowledge the editorial assistance provided by Dr. Kalyani Samantray, Sri Sri University, Odisha, India.

The post Warfare in Ancient Bharat: Part 2 of 2 appeared first on Hindu University of America.

Warfare in Ancient Bharat: Part 1

Ancient Bharat had witnessed many wars in every yuga be it Satya (Krita) Yuga, Treta Yuga, Dwapara Yuga, and Kali Yuga. Some of the famous wars were the war of ten kings, the war between Rama and Ravana in the Treta Yuga, and the Kurukshetra war in the Dwapara Yuga. Besides, many other wars were mentioned in various Puranas and many other wars were recorded in history. If Bharat had witnessed many such wars besides modern ones, it implies that Bharat had a rich history of warfare, weapons, and martial arts which might have evolved to higher functionality from rudimentary levels. This paper is an attempt to summarize ancient Bharat’s warfare and weaponry.

Works on Warfare 

Dhanurveda, one of the four upavedas and part of Yajurveda, deals with archery and military science. The other three upavedas are Ayurveda, Gandharvaveda, and Natyaveda, which are part of the Rig, Sama, and Atharvana Vedas respectively. The term ‘Dhanurveda’ usually denotes the artillery science. Dhanurveda mainly covers weapons and training, war ethics, war strategy, and army composition besides training horses, elephants, etc.

Moreover, Vasishta’s treatise on Dhanurveda, called Dhanurveda Samhita, and Nitiprakashika by Vaisampayana deal with the same. Agni Purana also deals with weapons. The Vishnu Purana mentions Dhanurveda as one of the eighteen traditional branches of knowledge. In addition to the mention of training horses and elephants in Dhanurveda, there are works like Asva Sastra, Asvacikitsa, Hastyayurveda, and Matangalila that explicitly deal with elephants and horses. Arthashastra by Kautilya was based on several earlier treatises, and teachers like Vishalaksha and Bharadwaja deal with politics, state administration, warfare, military strategies, other essential aspects of war, etc.

According to L. N. Rangarajan, the author of the book ‘Kautilya-The Arthashastra’, there were a minimum of four distinct schools of thought and thirteen individual teachers of Arthashastra before Kautilya. Other notable works that fall into the category of Arthashastra are Sukra Niti by Sukracharya, Kamandakiya Nitishastra, Harihara Caturanga, Sangrama-Vijayodaya, etc. 

War and Types of War

In Sanatana Dharma, wars are fully justified as an integral part of dharma. War is completely acceptable if it is fought to uphold Dharma or to protect the weak and the innocent. According to Manu and Kautilya, wars were fought not only for self-defense against external aggression but also for the territory’s enlargement by conquest. Moreover, they explain that a king aims to destroy a natural enemy because if he does not eliminate the enemy, he will be eliminated by the enemy.

It can be widely seen that war was always used as a last resort after exhausting all the measures to maintain peace, which is evident from Ramayana, Mahabharata, and other such scriptures. The ancient Hindu society realized the importance of peace and hence followed a four-stage process to avoid war and settle disputes. These stages are:

• Sama – peaceful negotiation
• Dana – offering gifts appeasing the enemy
• Bheda – veiled threat
• Danda – use of force

According to ancient Hindu society, war was not just confined to physical war. War was classified into four kinds by Kautilya, who is also called Chanakya in Artha Sastra.

• Mantrayuddha – war by counsel employed by a weaker king when waging an open war is not a good idea
• Prakasayuddha – open war
• Kutayuddha – a concealed war that meant irregular warfare and psychological warfare, including the instigation of treachery in the enemy camp
• Gudayuddha – using covert methods to achieve the objective without waging a battle

In one of the strategies employed by the ancient Bharatiya kings that fall under Gudayuddha, gifts were sent to the invading kings, which also included the Poison Maiden (Visha Kanya) to kill the enemy king. In a letter (Latin – Elgood, Arabic translation by Al-Batriq) written by Aristotle to Alexander cautioning him about a Poison Maiden, he says “Remember what happened when the king of India sent three rich gifts and among them that beautiful maiden whom they had fed on poison until she was the nature of a snake.

Had I not perceived it because of my fear, for I feared the clever men of those countries and their craft, and had I not found by proof that she would be killing thee by her embrace and by her perspiration, she would surely have killed thee.”   

Ethics and Rules of War in Ancient Bharat

During a war, Hindu kings abided by certain ethics which were mentioned in several ancient scriptures mentioned previously. Even accounts of Greek scholars mentioned that wars in Bharat were fought between kings and armies and no civilians were harmed in this process. Greek ambassador Megasthenes mentions, “Whereas among other nations it is usual in the contests of war to ravage the soil and thus reduce it to an uncultivated waste, among the Indians, on the contrary by whom husbandmen are regarded as a class that is sacred and inviolable, the tillers of the soil, even when in battle is raging in the neighborhood, are undisturbed by any sense of danger, for the combatants on either side in waging the conflict make carnage of each other, but allow these engaged in husbandry to remain unmolested.

Besides they neither ravage an enemy’s land with fire nor cut down its trees. Nor would an enemy coming upon a husbandman’s at work on land do him harm, for men of this class, being regarded as public benefactors, are protected from all injury”. This kind of war code was employed in the western world through the Geneva convention in 1949.

War Ethics and rules of engagement in the Mahabharata, Ramayana, Dhanurveda, and Vedas:

• The place and time of war must be specified beforehand to be in accordance with dharma.
• War is to begin at sunrise and end at sunset.
• A single warrior cannot be attacked by multiple warriors.
• When two warriors engage in a duel, they shouldn’t be intervened.
• A surrendered warrior should be unharmed.
• A surrendered warrior becomes a prisoner of war and is subject to the protections allocated to such a warrior.
• An unarmed warrior cannot be harmed.
• Anyone (human or animal) not involved in the war should be left unharmed.
• Unless considered a direct threat, animals in battle cannot be killed.
• A warrior involved in a battle with a weapon should abide by certain rules. For example, striking the enemy with a mace below the waist was forbidden.
• Warriors should not be engaged in an unjust war; it had to be a just war.
• Land should not be harmed in any form.
• Women, children, the sick, and farmers should not be affected in a battle and war prisoners were considered sacred.
• A warrior should not be struck from the back.
• Poisoned weapons and arrowheads were forbidden.
• Mass destruction weapons that wiped off the entire population were prohibited.
• An enemy who is lying unconscious, who is crippled, who does not have a weapon or is stricken with fear, and who came for asylum should not be killed.
• A strong and brave warrior should not chase and kill any fleeing enemy stricken with fear.

When a territory is acquired by conquest, the conqueror king shall:

• Be twice as good as the previous king.
• Follow policies that are pleasing and beneficial to the constituents by acting according to his dharma.
• Adopt the way of life, dress, language, and customs of the people of the acquired territory, show the same devotion to the gods of the territory as to his own gods and participate in the people’s festivals and amusements.
• Ensure the practice of all customs which are in accordance with dharma.
• Ensure that worship is held regularly in all the temples and ashrams.
• Grant land, money, and tax exemptions to the men distinguished for their learning, speech, dharma, or bravery.
• The ill, the helpless, and the distressed shall be helped.

When the enemy camp is raided, these people should not be attacked:

• Anyone falling in the fight.
• Those turning their backs.
• Anyone surrendering.
• Anyone who unties his hair as a symbol of surrender or throws his weapons down.
• Anyone contorted by fear.
• Anyone who does not fight.

Furthermore, Manu Smriti also has some battle rules:

• The conqueror has the obligation of treating the defeated ones with humanity.
• A warrior should not strike with weapons concealed nor with barbed, poisoned, or the points of which are blazing with fire.
• People walking on the road, travelers, or those who are engaged in eating and drinking or pursuing their activities and Brahmans should not be harmed unless engaged in a war.
• Combat between the mounted and the unmounted was prohibited.
• Combat between warriors of officer rank and foot soldiers was not allowed.
• Collective attacks against a single soldier and the slaying of a warrior who had a temporary disadvantage during the battle were strictly prohibited

Despite multiple treatises pointing out the act of using poisoned weapons as cowardly, Dhanurveda had techniques of Phalapayana, a technique to make arrows poisonous. One of the recorded instances where poisonous swords and arrows were used was in the battle between King Sambus and Alexander where Ptolemy, the Greek general of Alexander was wounded by a poisoned arrow. Moreover, many soldiers who were wounded by poisoned swords, and arrows died soon after.

References & Works Consulted

Chakravarti, P.C., The Art of War in Ancient India (General Printers & Publishers, 1941), University of Dacca. Accessed at https://archive.org/details/in.ernet.dli.2015.28200

Crindle, J.W.M., The Invasion of India by Alexander the Great, (Westminster Archibald Constable and Company, 1896). Accessed at https://archive.org/details/invasionindiaby00arrigoog/mode/2up

Hema Hari, D.K. and Hari, D.K., Autobiography of India: Breaking the Myths – About Identity (Sri Sri Publications Trust, 2018), accessed at https://www.amazon.com/Autobiography-India-Identity-Breaking-Myths-Vol1-About-ebook/dp/B07C15GJMG

Modi, Jivanji Jamshedji, Asiatic Papers, Part IV, (Times of India Press, 1929). Accessed at https://archive.org/details/in.ernet.dli.2015.30255.

Mookerji, Radha Kumud, Chandragupta Maurya and His Times, University of Madras, 1943. Accessed at https://archive.org/details/in.ernet.dli.2015.281321.

Ramachandra Dikshitar, V.R., War in Ancient India (Macmillan & Co., 1944), University of Madras. Accessed at https://archive.org/details/in.ernet.dli.2015.503472

Rangarajan, L.N., Kautilya, The Arthashastra (Penguin Books, 1992). Accessed at https://archive.org/details/kautaliya-arthshashtra-ancient-India/mode/2up

Ray, Purnima, Vasişţa’s Dhanurveda Samhitā (J.P. Publishing House, 2003). Accessed at https://archive.org/details/in.ernet.dli.2015.382701

Vittal, Vinay, “Kautilya’s Arthasastra: A timeless Grand strategy” (Graduate Thesis, Maxwell Air Force Base, AL. 2011). Accessed at https://apps.dtic.mil/sti/pdfs/AD1019423.pdf

Dhanurveda – Works on ancient Indian artilleries. Accessed at http://mahabharata-research.com/onewebmedia/chapter%203.pdf

Hinduwebsite, accessed at https://www.hinduwebsite.com/hinduism/h_war.asp

Hinduwebsite, accessed at https://www.hinduwebsite.com/ask/is-war-justified.asp

Sanskriti Magazine, accessed at https://www.sanskritimagazine.com/indian-religions/hinduism/hinduism-code-ethics-war/

Hindu Online, accessed at http://hinduonline.co/scriptures/dhanurveda/dhanurveda.html

Surya’s Tapestry, accessed at https://www.hinduwisdom.info/War_in_Ancient_India.html

We acknowledge the editorial assistance provided by Dr. Kalyani Samantray, Sri Sri University, Odisha, India.

The post Warfare in Ancient Bharat: Part 1 of 2 appeared first on Hindu University of America.

Śrī Vyāsa aspires to influence our view of the world, life in general, and of Self; by painting a more enriching narrative, through the poetical, layered narrative in Mahābhārata.

(Background: This blog is a reflection, or Mananam, triggered by Śrī Vishwa Adluri ji’s profound insights on the topic of Śrī Vyāsa’s ethical approach to storytelling.)

Reflecting upon Śrī Vyāsa’s Ethical Approach to Storytelling

I. Introduction: Prof. Adluri’s observation on Śrī Vyāsa’s ethical approach to storytelling.

Professor Śrī Vishwa Adluriji – a leading exponent and expert on the Mahābhārata, and my teacher of the HUA course on The Mahābharata War, made a remarkable observation, about how Śrī Vyāsa humanizes the Mahābhārata by virtue of his poetic, narrative approach. This poetic, narrative approach, laced with metaphors and similes and focused on the “specificity” with regards to individuals, is an ethical lens through which Śrī Vyāsa presents people, events, discussions and philosophical deliberations. If not for this “poetic-narrative” approach, the events of the past would be reduced to a set of events, compiled with scientific temper, but of no humanistic or spiritual value.

Professor Adluri’s viewpoint is that to describe inanimate objects, a dry scientific approach would suffice. But when it comes to talking about human beings, we need a narrative which enables us to understand and connect with the human condition (its glory, frailty, divinity, aspirations, emotions, etc). This is where poetry plays a significant role.

Poetry laced with similes and metaphors, preserves the distinctions at an individual level. The individual is more than just a line item in a large spreadsheet. Śrī Vyāsa spends adequate time with several characters, painting us a word picture of their character traits (say for example of Abhimanyu) as viewed from different standpoints – the standpoint of the father (e.g. Arjuna’s view of Abhimanyu), mother (e.g. Subhadra’s view of Abhimanyu), teacher (e.g. Śrī Kṛṣṇa’s view), and so on and so forth.

The ethical appraisal of Śrī Vyāsa’s project, namely the Mahābhārata, can be better understood if we understand the very philosophical basis of ethics, in light of Upaniṣadic wisdom. For this, I resort to Advaita Siddhanta’s interpretation of the Upaniṣad. This forms Section II of this blog post. Section III briefly touches upon the two main objectives of Śrī Vyāsa’s story telling (seen in light of Prof Adluri’s comments), knowing which, we may appreciate the purpose of the Mahābhārata, properly. Section IV summarizes the reflection.

II. Basis of Ethics: Upaniṣadic vision of Advaita.

ātmaivedam agra āsīt puruṣavidhaḥ, so’nuvīkṣya nānyad ātmano’paśyat, so’ham asmīty agre vyāharat; tato’haṁ nāmābhavat, tasmād apy etarhy āmantritaḥ; aham ayam ity evāgra uktvā, athānyan nāma prabrῡte yad asya bhavati.– 1.4.1 Bṛhadāraṇyaka Upaniṣad

Translation: In the beginning, this (universe) was but the Self as Purusha. He reflected and found nothing else but himself. He first uttered, ”I am He”. Therefore, he was called Aham. Hence, to this day, when a person is addressed, he first says, ‘It is I,’ and then says the other name that he may have.

As the Bṛhadāraṇyaka Śruti above indicates, everyone—in essence—has their existence or Being, rooted in the One, Only and Original “I” or “Aham” — namely Brahman.

Advaita Siddhanta (through Śruti, Gīta, Brahma Sutras and Bhagavān Ādi Śaṅkara’s commentary) establishes beyond doubt that this “I,” or Aham or Sense of Being, is Brahman: The unqualified, attributeless, reality—indicated by words: Satyam (Absolute existence); Jñānam (Absolute knowledge); Anantam (Infinity) (Tai. Up Brahmadanda Valli).

We can infer on this Advaitic premise that the individual’s commitment to an ethical living is rooted in the individual’s essential identity with the world around him. I don’t become angry with myself, when I accidentally bite my own tongue. Similarly, my interaction with the people, the world around me, is grounded in my understanding and acceptance of the non-dual nature of Reality — a sense of Oneness.

To make this point about non-duality further, I quote another Śruti (Māṇḍūkya Upaniṣad verse 7). According to this Śruti, my Being is revealed to be ekātmapratyayasāram (Self-evident Consciousness), prapancopaśamam (that into which the duality abides), śāntam (peace), śivam (auspiciousness), and advaitam (non-dual). The last word, Advaita, is the key.

This Oneness of Existence is the basis of Ethics, according to Advaita.

I am not implying that ethical living is possible only to the Jeevan Mukta, or the realized soul, to whom prapancopaśamam is an accomplished fact (i.e. He who sees everything is verily One). Such Jeevan Muktas are indeed rare, as Śrī Kṛṣṇa Himself acknowledges – vāsudevah sarvam iti sa mahātmaa sudurlabhah [Gīta 7.19].

What I am implying here is that even an intellectual understanding of this Advaitic truth or the vision of Oneness of existence, puts our ethical bearings on stable philosophical ground and helps evolve one’s ethical quotient.

The foremost exponent on this topic of Ethics and Advaita is Swami Vivekananda. Let us conclude this Section II with a quote from Swamiji.

“What is the watchword of all ethical codes? “Not I, but thou”, and this “I” is the outcome of the Infinite behind, trying to manifest Itself on the outside world. This little “I” is the result, and it will have to go back and join the Infinite, its own nature. Every time you say, “Not I, my brother, but thou”, you are trying to go back, and every time you say “I, and not thou”, you take the false step of trying to manifest the Infinite through the sense-world. That brings struggles and evils into the world, but after a time renunciation must come, eternal renunciation. The little “I” is dead and gone”

– Volume 2 – Jñāna Yoga talks / title: Realization

Now that I have made my point of how ethics is firmly rooted in Upaniṣadic wisdom (i.e. Advaita Siddhanta), we have to proceed to reflect upon Śrī Vyāsa’s narrative approach in the Mahābhārata.

III. Śrī Vyāsa’s Ethical Narrative Lens

The main purpose of Śruti (i.e. Upaniṣads), is to reveal to us the divine dimension of our Being and eventually help us transcend all duality and recognize our infinite non-dual nature.

So Śrī Vyāsa, as a teacher rooted in Śruti, is solely concerned with (a) ethical human upliftment, and (b) eventual self-transcendence (i.e. discovery of our infinite nature and thereby putting an end to suffering).

Hence, it becomes unavoidable for Śrī Vyāsa as the Itihāsa Kartā (composer of Itihaasa), to take up the events of the past and present them to us, through the poetic-narrative storytelling lens, to accomplish the aforesaid dual objectives.

If Śrī Vyāsa had gone about drafting the Mahābhārata like a modern-day historian or scientific chronicler, his presentation of facts of the past would be highly dehumanized (as Prof Adluri pointed out, in the class). So, empathy is the key here and the need for students of Mahābhārata to emotionally relate to the various characters; their respective thought process, choices and travails. This is where poetry, laced with similes and metaphors play a huge role.

At one level (Pravṛtti) Śrī Vyāsa helps us recognize the human condition borne out of Avidya (or Ignorance of our Infinite Dimension) and the consequent actions, choices and struggle for perfection. By doing so, he is being ethical in his treatment of the characters of the epics. —————> Important

At another level (Nivṛtti), he helps us recognize the changeless amidst the changeful (i.e. Self of the nature of pure consciousness), the Brahman of the Vedānta, the Vāsudeva of the Pañcharātra, the Paśupati of the Pāśupatas, etc. Thus, Śrī Vyāsa also shows the door to liberation. This way he is being ethical in his treatment of the student or the reader of the epic. —————> Important

Now both these dual objectives at Pravṛtti and Nivṛtti level can only be achieved, by offering a storytelling device; a narrative which is immersive and impactful on the reader.

Then and only then, will the study of Mahābhārata, be a transformative experience to the reader.

Human beings live in their own narrative; as to who they are, what this world around means to them (i.e. their relation with this world). Śrī Vyāsa aspires to influence their view of the world, life in general, and of Self; by painting a more enriching narrative, through the poetical, layered narrative in Mahābhārata.

Hence, resorting to poetry (which facilitates the emotional connection between the reader and the characters), and the layered narrative storytelling techniques (which operate on the reader at various psychological levels), becomes not only important but also necessary.

So the important thing to note, reflect upon, and eventually accept when it comes to the critical appraisal of Mahābhārata, is that even though the content of the narrative is based on events in the past, it is the narrative itself that has the dominant upper hand of influence upon the reader (rather than the historicity of the events).

Thus ensuring that we not only connect with our ancients, but also be guided by Upaniṣadic wisdom, to felicity. Śrī Vyāsa essentially de-hypnotizes us (who otherwise spend our life harboring the notions of our finite, limited individuality) thereby enabling us to eventually recognize our infinite dimension.

This dehypnotization project, viewed through the ethical narrative lens of Śrī Vyasa is called Mahābhārata.

If we don’t understand this psychology behind Śrī Vyāsa’s narrative lens, we end up oversimplifying Śrī Vyāsa’s presentation of Mahābhārata as being ONLY an Historical account – i.e. everything that is depicted is historical, or reject things in Mahābhārata that have no historical value (a very western notion of history centric thinking).

Such a limited view of Mahābhārata is gross injustice to not only the ancients – our human ancestors about whom we are studying, but also an injustice to humanity at large, which would otherwise be deprived of the Upaniṣadic wisdom and vision of Oneness.

To repeat the central theme of this blog post: By learning to appreciate the ethical narrative lens fitted by Śrī Vyāsa, (as Prof Adluri pointed out), we make the best out of our Mahābhārata study experience, whereby we learn about our ancients by empathetically connecting with them, and in the process, evolve as individuals and eventually transcend all limitations (including the individuality itself).

IV. Summary:

1. Prof Adluri’s point about the importance of ethical poetic narrative adopted by Śrī Vyāsa – laced with poetry (simile, metaphors), is key to understanding how we must view, study and thereby benefit from Mahābhārata.
2. This ethical lens prepared by Śrī Vyāsa, does justice to
   a) the characters in the epic (our ancients) by presenting them in humanistic light, with which we can relate and also learn from them 
   &
   b) also to the student of the epic – i.e. you, me, for whom this is a spiritually transformative experience.
3. The ethical narrative lens of Śrī Vyāsa has two components :
   a) Upaniṣadic wisdom (Advaita ~ which sets the basis for the practice of ethics, as discussed in Section II)
   &
   b) Immersive storytelling experience, delivered to us – via poetry, simile, metaphors – which essentially dehypnotizes us and offers us a narrative lens set by Śrī Vyāsa ! (as discussed in section III).
4. These two aspects, humanizes the events, reveals the concern for the individual – both in the text and the reader of the text. Thus Śrī Vyāsa, through his dehypnotization project (a.k.a Mahābhārata) is preparing and guiding me/you – the reader, to eventually transcend all limitations and achieve the summum bonum of life – Mokṣa.

This is the Key !

Cover Pic Credits: Creative Commons License. 

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