Dharma Term Analysis

Ugraśravas the Suta, teller of ancient tales, son of Lomaharshana the Suta, once approached the Brahmin seers assembled in the Naimisha forest to attend the twelve-year sacrifice of Śaunaka their chief, bowing politely to those keepers of keen vows.

Anyone seeking pleasure and wealth should also practice dharma from the outset, for neither wealth nor pleasure is ever found away from dharma.

The blessed lord replied, ‘I am Time, the destroyer of worlds, fully developed, and I have set out here to bring the worlds to their end.’

The hero who had laid waste the entire Kuru army, like an elephant in a lotus pond, now lay resplendent in death, like a wild elephant slain by hunters.

The glorious standard of Karna the mighty chariot-fighter was now destroyed by the noble wearer of the diadem with a razor-edged, gold-shafted arrow that he shot with the greatest of care; and with the fall of that standard there fell too the Kurus’ fame and dharma, and their hopes of victory, sir, and all that they held dear, and their very hearts.

Bhima of fearful deeds brought down that club with an impact like that of a thunderbolt, and it smashed Duryodhana’s two handsome thighs.

Seeing these most wonderful happenings, and the honour paid to Duryodhana, the Pandavas felt ashamed; they grieved mightily to hear it said that Bhishma, Drona, Karna, and Buriśravas had been killed unfairly. But Krishna, seeing them anxious and downcast, proclaimed in a voice sounding like thunder or drums, ‘Duryodhana here with his swift weapons, and those other valiant chariot-fighters, could not have been slain by you on the battlefield in a fair fight. That is why I devised these stratagems, lords of men—otherwise the victory of the Pandavas could never have happened.’

‘Do not grieve, Dhritarashtra. You have not slain Bhima. This was an iron effigy, king that you laid low.’

Bhishma agrees to expound his knowledge, but insists that it must be Yudhishthira who questions him. Krishna explains that Yudhishthira is filled with shame and fears Bhishma’s curse, but Bhishma insists that the killing even of relatives and elders is in accord with the Kshatriya dharma.

Bhishma replies that nothing can grow if no seed is sown: one should practice austerities, give gifts, abstain from violence and live virtuously, for this is what will determine one’s future condition.

‘Perform the horse sacrifice in due form, with gifts to all the Brahmins; for the horse sacrifice purifies one of all sins, lord of kings, and after sacrificing with that rite you will be sinless, make no doubt.’

So, like a cloud sating the earth with rain, King Dhritarashtra sated those priests with the torrents of wealth he showered upon them; and when all was done, that lord of the earth then deluged his guests of every class with downpours of food and drink.

Thinking that he had committed a dreadful crime, he touched his head to Krishna’s feet in distress; but noble Krishna reassured him, even as he soared aloft, filling all heaven and earth with his glory.

‘Great Indra,’ said Yudhishthira, ‘abandoning one who is devoted is considered an extreme sin in the world, equal to that of killing a Brahmin. Therefore for my own well-being today I shall certainly not abandon him.’

‘All kings shall see hell—this is inescapable, son. One’s merits and demerits form two heaps, bull-like hero. He who first enjoys the merit of his good deeds goes afterwards to hell, whereas he who first endures hell goes afterwards to heaven.’

This Bharata that emerged from the lips of Krishna Dvaipayana Vyasa is without measure;
holy purifying and auspicious, it drives away sin.
If a man studies it as he hears it recited,
what need has he to bathe in the waters of holy Lake Pushkara?