Dusshera and the Story of Arjun

Everyone (Indian, mostly) knows that the Dusshera is the 10th day after the festival of Nine Nights (NavRatri) celebrated widely across India in one form or another. Dusshera is also known as Vijaya Dashami (the tenth day, the day of Victory). This is the day when Lord Ram won his battle over the King Ravan –

Lord Ram at War with ten-headed king Ravan

also, the day when Goddess Durga slew the demon that was harassing the heavens and the earth.

Goddess Durga Slaying the Demon Mahishasur

Image source: http://we-indians.com/wp-content/uploads/2010/04/dasara-dussehra-2009-300×225.jpg

There is one more story associated with Dusshera and I believe it is something that the young people can relate to more easily, because the victory of the good over the evil is an idea everyone accepts, but it is a little too abstract for me.

OK, so here the story goes. It is from the Mahabharat (one of the two epics, the other being Ramayan). The five brothers – the Pandavs had been sent away from their kingdom for a 12-year Vanvas – a term under the strict condition of anonymity in its 12th year. It was agreed that if they were recognised as Pandavs, they would have to start the term all over again. Hence, even if they could stay in the cities, it would make more sense for them to live in remote places and wilderness – after all, who would not recognise the famous five brothers?

Once upon a time during this Vanvas, as the 12th year approached its completion, the Pandavs came near the city of Viratnagar. The Pandavs were Kshatriyas (the ruling class of warriors) and also accomplished in the use of weapons. In fact, Bhim was unparalleled master in wielding the Gada, and Arjun was the best Banavali – the archer who never lost. Sahadev and Nakul – the youngest were expert horsemen and knew recognition and training of horses like no one else. If the five went into the city with these weapons and implements, they would doubtlessly be recognised. So they bundled up their stuff and put it high up on a very old Khijdo tree. As a popular belief went, Khijdo is a usual place where the spirits that have not found their peaceful rest, hang out.

Now the Pandavs entered the city and went to the King Virat. They had all changed their clothing and names, so when they narrated their skills to the king, the king soon hired them for various jobs: Yudhishtheer the eldest became the counsel to the king, Arjun became a hermaphrodite and taught dancing to the princesses, Bhim became the cook, Sahdev-Nakul took charge of the king’s steeds and Draupadi became the hairdresser to the queen.

As per the Indian style of story-telling, there are tales within the tale. There is a story behind why Arjun became a ‘woman’ and chose dancing. We will take that up some other time. But it seems that if he offered his services as an archer, he would be recognised the moment he used his bow called the Gandiv, which had the divine blessing and made a distinctive sound when its thread was put on both its ends. If one saw Arjun wield it and shoot at the target, there would be no mistaking his identity. Same was the case with Bhim and his use of Gada.

Thus, the brothers and Draupadi started their sojourn at Virat Nagri. This choice of the city was interesting, too. This small kingdom of Virat shared its border with the Kingdom on which the Pandavs had a claim, which was contested by their cousins – the Kauravs.

One day it so happened, that Arjun, who assumed the name Bruhannala was in the dance school teaching the princess Uttara. Suddenly there was a clamour and uproar, the queen was agitated. Arjun found that the Kauravs were forcing the herd of cows belonging to Virat, to cross the border into their state. In those days, it was common for the mighty to harass the relatively smaller kings and headmen in this way so that without a war, either some exchange could be worked out, or if no resistance is offered, resources could be gained.

That day was troublesome for the queen because the King was out of the town for some work. So, the young, inexperienced Prince Uttar as the second-in-line was expected to go for the fight. This was a matter of honor because there was hardly any greater insult to the Kshatriyas who could not protect their women and resources from an enemy. However, Uttar was a prince raised in protection and had no skills that a warrior has – much less the ability to lead his army. One needed both very badly if one was to face the Kaurav stalwarts including Guru Dron, Grandfather (Pitaamah) Bhishma and the master charioteer (Mahaarathi) Karna. So, Uttar, who apparently could not admit his fear to his mother – a woman, was preparing to go to the fight and his mother the queen Sudeshna was begging him not to go. As the queen begged more, Uttar was compelled more to declare how valiantly he would fight and how his victory over those thieves was certain. Hearing this, the princess Uttara jokingly asked her brother to take off the silk clothing of the Kauravas so that she could make her dolls’ clothes out of them. Kauravs were very effluent and could afford the kind of silk very few would get to see.

Now, Arjun had an obligation not to back off from a war cry.  Additionally, he was then an employee of that kingdom, and obligated to serve the employer’s interest – especially in the absence of the master. So, he soothed the queen saying that he had served the Pandav princes and he could be of help as a charioteer and an assistant to the fighting king. He also said that while he was alive, he would not let any harm befall the prince. Thus, reluctantly the queen let them go for rescuing their cows.

Now the first task for Arjun was to retrieve his Gandiv, and the arrows. He also had been gifted with Akshay Bhatho – a divine quiver that never runs out of bows. How did Arjun come to be gifted thus? Another story – another time 🙂

So – Arjun quickly took his chariot to the Khijdo tree and retrieved the weapons. Many of the weapons were divine, and it was necessary to first clean them and perform a puja in order to invoke their superlative, divine powers. As Arjun did this, the prince was awe-struck and became even shakier. So, as Arjun started loading his stuff into the chariot, the prince Uttar started to escape. Arjun grabbed him, put him at the back of the chariot and introduced himself. He asked the prince to run the chariot for him and assured him that he alone was sufficient to defeat the Kauravs. Uttar stared wide-eyed at this, because no one had claimed such mastery so confidently yet matter-of-factly before. And he was now having the rare honor of seeing one of the most famous and fabled Pandavs before him, dressed as a woman, supposed to be in 12-year hiding.

The duo soon pursued the Kauravs. Kauravs, knowing that Virat was away and also knowing that in his absence there was no one to offer any resistance, were also little relaxed in returning. Hence, when Arjun challenged them to stay and give them a fight, they were surprised. When they sensed that their challenger was a woman, they mockingly advised her to return since  no Kshatriya would fight with a woman. Arjun replied that not respond to this invitation would be a mistake. Before the Kauravs could act, an arrow each was shot at the feet of the Guru Dron, Acharya (Principal) Krup and Grandfather Bhishma. These were elders whom Arjun respected, and he could not have fought against, let alone assaulted anyone of them without their prior permission. (Such were the ethos of the warriors in those times!) The elders also shot arrows that passed over the head of Arjun, indicating that they had they had recognised their beloved disciple, or grandson , and had their blessings for him – and thus, the permission to fight.

The fight began, but the archer Arjun was invincible because his mastery had been blessed and strengthened on numerous occasions when he encountered the Gods, who admired Arjun’s archery. Arjun’s objective was to rescue the cows and not to kill his elders and brothers. (In India, cousins are considered as close as one’s brothers and sisters by blood) So, he shot an arrow that caused the entire Kaurav army to faint. Uttar took the cows back. He also removed the silk clothing that Kauravs were wearing – except those of the elders whom Arjun respected),  as the trophies for his sister Uttara. After all, who could dare – who had the audacity to take the Kaurav warriors’ clothes off after defeating them? It was unheard of, not even dreamed of. But Uttar did it as he had the backing of none other than the invincible Banavali Arjun.

Now THIS was on the day of Dusshera. It is the day when Arjun ended the time when he chose to suppress his qualities, his true character and had assumed a role and activities that were not truly himself. Dusshera is a celebration of, recognition of and respecting who one truly is. Correspondingly, it is also about giving up what encumbers or eclipses you, what hides the true you and what is not in your own best interest. It is about asserting one’s self even at the risk that when others recognise the real you, they might react in ways that mean trouble for you. That means, Dusshera symbolises one’s return to one’s true self and facing the consequences rather than hiding out in anonymity. The story also tells us that once this recognition occurs, we need to choose our tools and implements, maintain them and develop mastery over it. Even divine blessing cannot be given to the one who does not establish his mastery.

Arjun fighting the Kauravs while dressed as Bruhannala

Image Source: http://archives.chennaionline.com/festivalsnreligion/Articles/epicstory23.asp

Anyway, when the Kauravs recovered their senses, they immediately told their grandfather Bhishma that they had identified Arjun, and the other four also must be with him only. Since this was done, they clamoured for renewal of the punishment. What happened next is a long story again.. we will tell that story some other time.

Until then, happy Dusshera to you! May you find your true self, find the courage to assert it, and find the means and implements with which you will develop yourself!

Seeking “Qualities of a Good Husband” from Scriptures: Clues, Anyone?

In my past, I had not only read of, but also heard of, essentail qualities of a good wife:

“Karyeshu Daasi;Karaneshu mantri;     [A servant at tasks, a minister at work,

Rupecha lakshmi; Kshamaya dharitri; Money-goddess (Laxmi) at looks, like earth when forgiving,

Bhojyeshu mata; Sayaneshu rambha; Mother at cooking, a nymph in bed,

Shat dharmayukta kuladharmapatni”   That’s one’s wife, the one capable of six roles]

When enchanting stories and the scriptures of the religious faith in which you grow up, tell you that these are the characteristics of a “Shata Dharma Yukta” Dharma Patni – wife -, one’s natural inclination is to take it seriously. So the next step is to try to BE that, and better – try to BE ALL of that.

While it takes a lifetime of hard work to accomplish all that is contained in this rather misleadingly small verse, it is interesting to note that this preoccupation might not even leave a small window when one pauses and wonders, “What are the essential qualities of a good husband?”

Well, I did. So what if I am already middle aged by the time it occurred to me that asking this question is relevant. As long as I do not ask it, and seek those qualities, I might not even get them and then there is no blaming someone else.

And, more interestingly, how would I orient my sons to be good husbands?

I believed I knew our scriptures reasonably well – well, well enough so that once I need to look up something, I would know where to look up.

But this?

My attempt to find a list of qualities of a good husband is, as of now, a search still on.

Help, anyone?

Intense Persons and Dragons

Every dragon is a lizard, but not all lizards qualify for being called dragons.

Now you are wondering what kind of a blog starts with the creepy, ugly creatures.

But I am not looking at their looks. I feel what makes a lizard a dragon is the intensity of qualities or features that both have.

That is where I connect the intense persons with dragons. “Normal” or ordinary persons have the same qualities as the intense ones, but the intense persons have them in measures that make them unusual.

In a world where everyone loves, the ways in which or the power with which an intense person can love is so… sweeping! Or, the anger of an intense person would be so different though all of us get angry once in a while.

And it is because of this intensity that the intense persons get misunderstood, disliked and isolated. Their loss is twofold: very few people can understand them accurately – an intense person’s observation can be seen as a criticism, their display of emotion ‘over emotional’ and their expressions ‘saying too much’.

Secondly, there would be very few people who can respond to their intensity with matching frequency. So, if an intense person wants to belong, each attempt to belong is likely to lead to a compulsion to watering down the expectations – or so it would seem to the intense person. Else, the thing is just not possible. Take it to any format of relationship and the associated qualities: Loyalty, commitment, frankness, freedom, love, and much more..

So, all this while the problem is with no one – neither with the ‘normal’ people, nor with the intense people – but the intense people would find themselves kind of alone – just like the Komodo Dragons on their islands.

What would the dragons do? They have two choices: reduce themselves to lizards and they would find a plenty of matches. Another, accept a lifetime of lonesome existence on the islands of their convictions – not frequented by many, and rarely inhabited by those who visit.

Have you met a dragon lately?