Thursday, January 6, 2022

Krishna Vasudeva and Mathura, by Meenakshi Jain - Review

Vasudeva Krishna and Mathura, by Meenakshi Jain

Amazon

Indians may know Mathura as an important railway station on the way to Agra, as the site of a large oil refinery and a place of connection with the Hindu god, Krishna. But not many will know of its significance in India’s socio-political landscape. Even fewer will know enough to separate fact from fiction. Meenakshi Jain’s Vasudeva Krishna and Mathura attempts to summarise, in a short and readable book, the available literature about Mathura, its history, and association with Vasudeva Krishna over the ages.

While the book is divided into 10 chapters, it can be broken into three logical parts. In the first part, going back to almost 3,000 years, ancient Sanskrit grammarian Yaska’s treatise Nirukta gives an indication of the transition from “the gods of sacrificial fires to the deities of the Epics and Puranas”. The Svetasvatara Upanishad propounded the idea of bhakti and there was also the emergence of images (murti, vigraha, pratima) where “images served the same purpose as Agni in Vedic rites”. There was a gradual merging of Bhagavata and Vaishnava, with Vasudeva Krishna being identified with the Vedic Vishnu.

Rukmini, by Saiswaroopa Iyer

 

Rukmini: Krishna's Wife, by Saiswaroopa Iyer

 
Writing fiction based on our epics is easy. Writing fiction based on our epics is tough. Somewhere along this dichotomy lies the secret to writing a story that holds your attention and interest while at the same time staying faithful to the original. 

Saturday, July 17, 2021

HBR's 10 Must Reads - Management Ideas 2021 - Review

 

HBR’s 10 Must Reads - The Definitive Management Ideas of the Year from Harvard Business Review – 2021

(Amazon)

HBR’s 10 Must Reads - The Definitive Management Ideas of the Year from Harvard Business Review – 2021 is a good collection of short articles covering diverse topics. Of all, however, The Hard Truth about Innovative Cultures, by Gary P. Pisano, is the most important, and also the best written, piece. 

It may seem harsh to use the saying – ‘Monkey See, Monkey Do’, but success begets imitators. Decades ago, there was the ‘HP Way’, then came Google’s ‘20% Project’ and Amazon’s ‘extreme tolerance for failure’. If HP was the original garage startup that became one of the most successful companies of Silicon Valley (before suffering the inevitable decline, terminal in many cases, that every company goes through; Jim Collins' 2009 book, How the Mighty Fall, is a good read on the subject), Google and Amazon have grown to become trillion-dollar industry leaders. It is unsurprising that leaders at companies look to these successful companies for best practices to emulate. However, a superficial adoption of these practices without an understanding of what makes them successful in the first place is a recipe for failure. The article brings out the truths about five of the best practices of these innovative corporate cultures. 

Tuesday, July 13, 2021

Indraprastha, by BB Lal - Review

Indraprastha: The Earliest Delhi Going Back to the Mahabharata Times

Author: B.B. Lal
Publisher: Aryan Books International


After Independence in 1947, the two most famous sites associated with the Indus Valley civilisation, Harappa and Mohenjodaro, became part of Pakistan. Indian archaeologists began a hectic campaign of excavations to discover more Harappan sites in India. One such excavation was at Lothal by S.R. Rao in 1954-55. In the coming years more than a thousand sites would be excavated, many along the route of the long dried-up Saraswati river. It is a matter of lament from archaeologists, including B.B. Lal that many of these sites have been subject to abject neglect and apathy and are in danger of being lost forever.

B.B. Lal, as a young archaeologist with the Archaeological Survey of India, wanted to examine whether places mentioned in the Mahabharata had an existence that went back to the times of the epic. It helped that the names of many of these places had remained unchanged from the times of the Mahabharata. The first excavations at Indraprastha were conducted in 1954-55, resumed after a gap of fifteen years, in 1969-70, and which continued till 1971-72. There was another round of excavations that was performed in 2014. A total of ten periods identified based on the excavations and the stratification were observed. These periods started with the Painted Gray Ware period, dated to the 10th century BCE; the Northern Black Polished Ware, dated to circa 600BCE; and all the way to the British period, dated to the 19th to mid-19th century CE.

Friday, March 5, 2021

yataḥ kr̥ṣṇas tato jayaḥ - Tales from the Mahabharata

In an earlier article, I looked at the thirteen occurrences of the words, यतो धर्मस्ततो जयः (where there is dharma, there is victory) in the Mahabharata, using the Critical Edition as my reference. These words are spoken by Arjuna, Dhritarashtra, Drona, Gandhari, Karna, Krishna, and Sanjaya.

These words are also the emblem of the Supreme Court of India. The first time these words are spoken in the epic is in the Udyoga Parva, by Dhritarashtra, and the last time by Bhishma, in the Anushasana Parva, just before he takes Krishna’s permission to depart for heaven.

I also pointed out, as best as I could find, only once are these words, an expansion of the earlier phrase, spoken in the Mahabharata, Bhishma – यतः कृष्णस्ततो धर्मो यतो धर्मस्ततो जयः (where there is Krishna, there is dharma; where there is dharma, there is victory), but a variation of these words can also be found in the text – यतो धर्मस्ततः कृष्णो यतः कृष्णस्ततो जयः (where there is dharma, Krishna is there; where there is Krishna, victory is there), also spoken by Bhishma.

So, that led me to another search, of another set of words – यतः कृष्णस्ततो जयः (where there is Krishna, there is victory). These words, in this order, are said six times in the Mahabharata (going by the Critical Edition) – thrice in the Bhishma Parva (all in the Bhagavada Gita Parva, though not in the actual Bhagavada Gita), and once each in the Adi (Viduragamana), Udyoga (Yana-Sandhi), and Shalya Parvas (Gada-Yuddha).

Saturday, February 13, 2021

The Curse of Bigness, by Tim Wu - Review


The Curse of Bigness: How Corporate Giants Came to Rule the World, by Ti Wu


Evidence of the power that tech behemoths have come to wield in the world was on display on 7 January 2021, when Google, Facebook, Twitter, Shopify, Snapchat, Discord, and others came together to ban the 45th US President, Donald Trump, from their platforms. It was reminiscent of Stalin’s Great Purge, with a promise of more to come. With even Russian dissident Alexei Navalny and German Chancellor Angel Merkel criticising the ban, back in stark focus are issues of intolerance, accountability, free speech, incitement, and monopoly power.

On 20 October 2020, the US Department of Justice sued internet search giant Google over what it claimed was an unlawfully maintained monopoly. A few weeks later, on 9 December, the Federal Trade Commission and 48 other states and districts sued social media behemoth Facebook, alleging that it had illegally maintained its social networking monopoly through anticompetitive conduct. How companies, especially tech companies, came to wield so much power and become the behemoths they are today is the subject of legal scholar Tim Wu’s short book, The Curse of Bigness.

Monopolies are not new; in fact, have been around for centuries, with the monarchy in England employing what was called the Crown monopoly as political patronage as well as to encourage innovation. The English Parliament banned monopolies in 1624 by enacting the “Statute of Monopolies”, which became the precursor to almost every anti-monopoly law, including the American Sherman Act and the EU’s competition laws. It, however, did not stop the King of England from granting a de-facto monopoly on the sale and export of tea in the British colonies to the British East India Company. This led to what is now known as the Boston Tea Party episode in December 1773, which led to harsh steps taken in retaliation by the British, and eventually sparked the American Revolution.

This anti-monopoly spirit ran deep in some of the founders of the United States, including Thomas Jefferson and James Madison. Jefferson called for a declaration of rights to include a “freedom of commerce against monopolies”. Much of the zeal the American government showed in breaking up what it called “Trusts” of the Gilded Age can probably be attributed to the ideas of American jurist and later justice of the Supreme Court, Louis Brandeis, who came to believe in the dangers of what he called “excessive bigness”. One of the triggers was J.P. Morgan’s attempts to combine more than three-hundred firms into a single entity—the New Haven Railroad, creating a monopoly of the Northeastern transportation infrastructure. Brandeis wrote that “Men are not free if dependent industrially on the arbitrary will of others”. Freedom, in his view, meant freedom not only in a political and individual self, but also freedom from industrial domination and exploitation.

Post World War II Europe was so scarred by the experiences of monopolies, particularly in Nazi Germany, that its anti-monopoly ideology was even stronger than in America and came to be known as Ordoliberalism. Ordoliberals, Wu writes, “wanted a state that was strong enough to break private power, but not so strong as to take over society. They wanted the state to guarantee certain economic securities, but to leave the provisioning of most goods to the market process.”
In 1945, American company Alcoa was broken up, and in the 1960s, anti-monopoly action by the regulators peaked, with the Justice Department going after banks, grocery stores, shoe manufacturers, and others, implementing what it saw as a “broad anti-concentration mandate” given to it by Congress to stop “creeping concentration”.

By 1969, IBM, with annual revenues of $7.2 billion, ranked as the fifth-largest company in America. Only General Motors, Exxon Mobil, Ford Motor, and General Electric were bigger. The same year, it was sued by the Justice Department with “monopoly maintenance”, and the case went to trial in 1975. The trial continued for another six years, and after what many called “a farce of mind-boggling proportions”, the case was dropped shortly after Ronald Reagan became President. The case, however, did result in two major changes. One, even before the case began, IBM made the decision to unbundle its software from its hardware offerings. This effectively birthed the modern software industry as we know it. The other, in 1981, was when IBM entered the personal computer market and chose to make it “open”—with a hard drive from Seagate, printer from Epson, processor from Intel, and the operating system from Microsoft.

Microsoft made the most of IBM’s decision and grew to become the world’s largest software company, pursuing a strategy of bundling applications with its Windows operating system to enter and dominate new markets. This strategy did not go down well with the regulators or competitors and it wound up facing the ire of the government when it was sued by the Justice Department in the 1990s. The case went to trial in 1998 and the government won in both the district court and in appeal, but just when it seemed a breakup of the company was inevitable, regulatory winds changed with the election of a new President in 2000.

The trial did, however, reveal the strong-arm tactics of the company and the ruthlessness of Bill Gates, its co-founder. The after-effects of the trial were to “distract” the company from competing effectively in the booming internet age, with lawyers looking over the executives’ shoulders. This paved the way for companies like Google, Facebook, Amazon, and others to thrive, grow, and grow.
During the George Bush and Obama years, there would be virtually no major anti-trust action by the government. These regulatory shifts in anti-monopoly action over the last four decades can mostly be traced to what Wu calls the victory of “neoliberalism” in American academia. This philosophy argued that the one and only measure of consumer welfare was prices. Lower prices meant that consumers could not be seen as harmed, and therefore, companies could not be penalised for concentrating too much market share and power as long as prices did not go up. Neoliberals were also “opposed to almost all forms of state intervention in the economy”. Aaron Director, “the father of the neo-conservative Chicago School of antitrust,” believed that breaking up larger companies protected weaker companies and reduced efficiency by stopping these larger companies from lowering prices. This thought percolated to the regulators, with the European regulator, in 1997, suggesting the “lowered prices” and “consumer welfare” were its goals.

What have been the consequences of this thinking? The market for glasses and sunglasses, which looks a hotbed of competition with companies such as Armani, Ray-Ban, Tiffany, DKNY, and dozens of others available to choose from. Except it isn’t. All these brands are owned, or exclusively licensed, by just one company—Luxottica. Consumers pay over $200 for a pair of glasses that cost no more than $20 to manufacture. Prescription glasses retail for $400, but cost under $20. Or the beer market, where two companies—InBev and Heineken—own nearly “every single major brewer in the world”. In the technology industry, it allowed Facebook to buy out fast-rising competitor Instagram for $1 billion in 2012, and WhatsApp for $16 billion in 2014. It allowed Google to acquire 270 companies, including competitors like Waze, YouTube, and AdMob. The change in attitudes even in Silicon Valley was captured best by PayPal founder Peter Thiel, who wrote, “only one thing can allow a business to transcend the daily brute struggle for survival: monopoly profits”.

Perhaps the most alarming lesson one may draw from the book is how the growth of cartels and monopolies may foreshadow a coming of totalitarianism. In many ways, the last couple of years showed how tech platforms that now control all social media apps have begun to increasingly exercise censorship on content that they determine to be ideologically contrary to their own beliefs.
Wu writes that “extreme concentration of German industry before the war was an aid to Hitler’s rise to power…” This is lesson we simply cannot afford to ignore. Indeed, German companies like United Steel, Krupp, Siemens, IG Farben and others were major beneficiaries as well as contributors to the Nazi military build-up of the 1930s. IG Farben was perhaps the only company to run its own concentration camp as well as operate a rubber plant in the Auschwitz campus. In case the name IG Farben does not ring a bell, the company was broken up into its original six constituent companies, including BASF, Agfa, Hoechst, and Bayer.

While it is too short to do justice to a subject as complex as antitrust enforcement, Tim Wu’s book nonetheless serves as an accessible primer to some of the thinking that has guided authorities in the US and Europe, and what challenges these authorities face in their enforcement battles against companies that have become larger and more powerful than ever before.

This review first appeared in The Sunday Guardian on the 16th of January, 2021.

Disclaimer: Views expressed are personal.
© 2021, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Friday, February 5, 2021

Where thee is Dharma, there is Victory - Tales from the Mahabharata

The emblem of the Supreme Court of India is “yato dharmas tato jayaḥ”, which is translated as “where there is dharma, there is victory”. These words are taken from the Mahabharata. When asked to identify the person who speaks these words, most people would answer that it was Gandhari who responded thus when her son Duryodhana came to her before the Kurukshetra war to get her blessings for victory. Gandhari did not bless her son with victory; she instead told him that victory would be where there was dharma. While Gandhari did say these words, they are uttered not once, but thirteen times in the Mahabharata, if we take the Critical Edition of the Mahabharata as our reference. 

Some other factoids that should interest people, as they did me. These words are uttered once each by Arjuna, Dhritarashtra, Sanjaya, Drona, Karna, Gandhari, and Krishna. Bhishma and Vyasa say these words thrice each, unsurprisingly. They are spoken once each to Vidura and Karna, twice each to Dhritarashtra, Duryodhana, Gandhari, and Yudhishthira, and thrice to Krishna.

Finally, these words occur once each in the Drona, Shalya, and Anushasan Parvas, twice in the Stri Parva, thrice in the Udyoga Parva, and five times in the Bhishma Parva.


Let’s dig into the thirteen occurrences, in the order they appear in the Mahabharata.
Image credit:detechter (via IndicToday)

Friday, December 25, 2020

The Bhagavad Gita and The Bhagavad Gita for Millennials, by Bibek Debroy - Review

 

The Bhagavad Gita, Translated by Bibek Debroy

The Bhagavad Gita for Millennials by Bibek Debroy


This is a review of two books. Both about the Bhagavad Gita, both written by the same person, both obviously similar in many respects, but both also different.

Let’s take The Bhagavad Gita translation first. It is a verse by verse translation of the 700 verses, or 699, depending on how you count them, of the Bhagavad Gita, with the Sanskrit shlokas (verses) on one page and the English translation on the facing page. There is no interpretation, no commentary; just a literal translation of each verse. The author (Bibek Debroy, not Vyasa) writes in the Introduction that ‘A translator’s job is to translate, not to interpret.’ and somewhat modestly, ‘Interpretations are best left to those who are learned.

Friday, December 11, 2020

Who Killed Shastri, by Vivek Agnihotri - Review

Who Killed Shastri, by Vivek Agnihotri



Lal Bahadur Shastri, India’s second prime minister, died in Tashkent in the early hours of the 11th of January, 1966. This was shortly after he signed a peace accord between India and Pakistan, brokered by the Soviet Union. He was cremated in his hometown after his body was brought back to India. In case people are wondering, another prime minister from the Congress party, not from the Nehru dynasty, was denied a funeral in the national capital. 


Regarding Shastri’s death, these are the only incontrovertible facts that people agree upon. Why is that? Because Indians, like everyone else, love a good conspiracy theory. Because conspiracy theories behind his death have been used to point fingers at the alleged role of foreign powers and the complicity of certain politicians and political families on the other. Because no one disputed the circumstances of his death till several years later, when it was politically expedient to do so.

Thus goes one line of argumentation. 

Friday, November 20, 2020

Kanika Niti - Mahabharata

Lessons From The Mahabharata: Kanika Niti – The Dead Inspire No Fear


The Shanti and Anushasan Parvas of the Mahabharata dwell at length on statecraft and the duties of a king as a ruler in normal times (Raj-dharma), in times of distress (Apad-dharma), and so on (Dana-dharma, Moksha-dharma). There are other mini treatises on statecraft to be found in the text, Vidura Niti being one notable example (contained entirely in Prajagara Parva, within Udyoga Parva). Another popular one is Kanika Niti, but which has been excised from the Critical Edition of the Mahabharata. It is nonetheless a notable exposition that deserves to be retold.
Dhritarashtra frets. Mahabharata, Special Issue, Vol. 3, Amar Chitra Katha 

Friday, October 9, 2020

Vidura Niti - 10 - Forgiveness, conduct, and the end

A
common refrain of Dhritarashtra was to bemoan the vicissitudes of fate, the meaningless of karma, and the supremacy of destiny. It was perhaps his way of not taking responsibility for his actions. In some ways, he was the antithesis of Krishna, who was the ultimate karmayogi. The seventh chapter of Vidura Niti begins in a similar vein. Dhritarashtra says, "Man is not the master of his destiny. He is like a wooden puppet dangling from a string. The creator has made him subject to destiny." While Dhritarashtra seemed to be coming round to accepting Vidura's views, the love for his sons was irreconcilable, in his opinion, with doing what was right for the Pandavas.

धृतराष्ट्र उवाच
सर्वं त्वमायतीयुक्तं भाषसे प्राज्ञसंमतम्
न चोत्सहे सुतं त्यक्तुं यतो धर्मस्ततो जयः [5.39.7]
'Dhritarashtra said, "All that you have said has been approved of by the wise and is for my welfare. But I cannot abandon my son. Where there is dharma, there is victory."

He says much the same thing towards the end of Vidura Niti - "My inclination has always been to turn towards the Pandavas. But whenever I meet Duryodhana, it turns in a contrary direction. No mortal one is capable of transgressing destiny. I think that destiny is the one who acts and human endeavour is futile."

Vidura has a solution for this dilemma also. He suggests to the king that he "Give them a few villages so that they can sustain themselves. ... Your sons will be protected through this deed." This is also the message that Krishna delivers to the king at Hastinapur (Bhagvata Yana parva). Duryodhana had committed an evil act earlier, and it was incumbent on the king to rectify it now. Vidura advised the king that quarrels with relatives were ill-advised. He said:
ज्ञातयस्तारयन्तीह ज्ञातयो मज्जयन्ति च
सुवृत्तास्तारयन्तीह दुर्वृत्ता मज्जयन्ति च [5.39.23]
"In this world, relatives rescue and relatives make one sink. Those who follow good conduct, rescue. Those who follow evil conduct, make one sink."

Vidura's words on humility and good conduct are well worth reproducing:
अवृत्तिं विनयो हन्ति हन्त्यनर्थं पराक्रमः
हन्ति नित्यं क्षमा क्रोधमाचारो हन्त्यलक्षणम् [5.39.32]
"Humility destroys bad conduct. Valour destroys adverse circumstances. Forgiveness always destroys anger. Good conduct destroys evil omens."

After the Pandavas were exiled, Yudhishthira had told Draupadi the greatness of forgiveness, that "Forgiveness is dharma. Forgiveness is sacrifices. Forgiveness is the Vedas. Forgiveness is the sacred texts," and so on. The shlokas start off as: क्षमा धर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम् [3.3.36a]. Here Vidura adds exquisite nuance to the concept of forgiveness: 

क्षमेदशक्तः सर्वस्य शक्तिमान्धर्मकारणात् [5.39.46a]
"A weak person must forgive everything. A strong person must do that for the sake of dharma."

Of course, the situation was different when Yudhishthira spoke the words, uttered more out of compulsion and a recognition of the predicament facing the Pandavas at the time, so it is important to place those words, and any other from the Mahabharata, in their appropriate context to gain a true appreciation of their import.

This chapter ends with more advice from Vidura on what one should sorrow over, what causes aging, what is the cause of diminishing, and more.
  • अक्रोधेन जयेत्क्रोधमसाधुं साधुना जयेत्
  • जयेत्कदर्यं दानेन जयेत्सत्येन चानृतम् [5.39.58]
  • "Anger should be conquered with lack of anger.
  • Wickedness should be conquered with goodness.
  • Miserliness should be conquered with generosity.
  • Falsehood should be conquered with truth."

  • अविद्यः पुरुषः शोच्यः शोच्यं मिथुनमप्रजम्
  • निराहाराः प्रजाः शोच्याः शोच्यं राष्ट्रमराजकम् [5.39.62]
  • "One should sorrow over a man who is without learning. 
  • One should sorrow over a couple that has no offspring. 
  • One should sorrow over subjects who are hungry. 
  • One should sorrow over a kingdom that has no king."

  • अध्वा जरा देहवतां पर्वतानां जलं जरा
  • असंभोगो जरा स्त्रीणां वाक्शल्यं मनसो जरा [5.39.63]
  • "Those who have bodies age through travels. 
  • Mountains age through rain. 
  • The lack of intercourse ages women. 
  • Harsh words age the mind."

  • अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम्
  • कौतूहलमला साध्वी विप्रवासमलाः स्त्रियः [5.39.64]
  • "The Vedas are tarnished if they are not recounted. 
  • Brahmanas are tarnished from lack of vows. 
  • Curiosity tarnishes chaste women. 
  • Banishment from home tarnishes women. 

  • सुवर्णस्य मलं रूप्यं रूप्यस्यापि मलं त्रपु
  • ज्ञेयं त्रपुमलं सीसं सीसस्यापि मलं मलम् [5.39.65]
  • Silver tarnishes gold. 
  • Tin tarnishes silver. 
  • Lead tarnishes tin. 
  • Dust tarnishes lead."

  • न स्वप्नेन जयेन्निद्रां न कामेन स्त्रियं जयेत्
  • नेन्धनेन जयेदग्निं न पानेन सुरां जयेत् [5.39.66]
  • "Do not vanquish sleep with more sleep. 
  • Do not vanquish women through desire. 
  • Do not conquer a fire by kindling it. 
  • Do not conquer thirst through liquor."

In closing, Vidura exhorts Dhritarashtra to give up desire, for "Those who have thousands live. Those who have hundreds also live." (सहस्रिणोऽपि जीवन्ति जीवन्ति शतिनस्तथा - 5.39.68a)

Vidura continues in the next chapter, telling the king that "Hope destroys steadfastness. Death destroys prosperity. Anger destroys riches. Miserliness destroys fame. Failure to tend destroys animals. O king! Even one single angry brahmana destroys a kingdom."
(आशा धृतिं हन्ति समृद्धिमन्तकः; क्रोधः श्रियं हन्ति यशः कदर्यता
अपालनं हन्ति पशूंश्च राज;न्नेकः क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम् - 5.40.7)

Vidura says that the objective of his advising the king was for him to be content and to give up the transient. The body was transient, and only a person's deeds followed him, just as relatives and well-wishers returned after casting a dead person's body into the fire, it was the dead person's deeds that followed him. 

Here, Vidura invokes vivid imagery to present a picture of the soul, deeds, and more, and which is worth reproducing in full: 
आत्मा नदी भारत पुण्यतीर्था; सत्योदका धृतिकूला दमोर्मिः
तस्यां स्नातः पूयते पुण्यकर्मा; पुण्यो ह्यात्मा नित्यमम्भोऽम्भ एव [5.40.19]
The soul is a river. Purity represents its tirthas. Truthfulness is its water. Steadfastness constitutes the banks. Self-control represents the waves. Bathing in these, a performer of pure deeds purifies himself. The soul becomes pure and is like water in the eternal waters. 

and 

कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम्
कृत्वा धृतिमयीं नावं जन्मदुर्गाणि संतर [5.40.20]
There is a river in which the five senses are the water and desire and anger are the crocodiles. Make a boat out of steadfastness and cross the difficult eddies of repeated birth.

Dhritarashtra began the seventh chapter with a lament about the primacy of destiny. He ends the eighth chapter with another lament - "I think that destiny is the one who acts and human endeavour is futile.

In the last chapter of Vidura Niti, Dhritarashtra asks Vidura whether there was anything he had not yet spoken about. Vidura answered that the sage Sanatsujata was the one who could speak with the king. The sage manifested himself and Vidura requested the sage to clarify the king's doubts.

This ends Prajagara Parva, which contains Vidura Niti.

Note: Translated excerpts from Bibek Debroy’s unabridged, ten-volume, English translation of the Bhandarkar Oriental Research Institute’s Critical Edition of the Mahabharata, published by Penguin from 2010 to 2015. The translations here are from volume 4. The Sanskrit verses are John Smith’s revision of Prof. Muneo Tokunaga’s version of the text, and available online at https://bombay.indology.info/

This was first published in Indic Today on Sep 18, 2020.


 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Friday, October 2, 2020

Vidura Niti - 9 - Long arms, trust, and fools

Remember what Vidura said towards the end of the previous chapter, that someone who incites his enemy "cannot presume to be secure, only because he is a long distance away"

Vidura adds to that in this chapter, the sixth, of Vidura Niti. Running away after striking an intelligent person is of no use because "An intelligent person has long arms and when injured, will cause hurt in return." Essentially, shoot and scoot isn't going to cut it with a smart adversary.
अपकृत्वा बुद्धिमतो दूरस्थोऽस्मीति नाश्वसेत्
दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसितः [5.38.8]

Friday, September 25, 2020

Vidura Niti - 8 - Messengers, Gluttony, Security, and Help

Vidura likens the Kouravas to the forest and the Pandavas to the tigers that reside in the forest. His injunction to the king is to not cut down the forest with the tigers, for the forest was protected by the tigers and it in turn protected the tigers. A clarion call for environmentalism that's thousands of years old, hiding in plain sight within the words of Vidura, in this fifth chapter from Vidura Niti!

Vidura also likened the Pandavas to wood, for just as the energy of fire was hidden in wood and remained hidden till it was not sparked and kindled through friction, when it burned itself and everything else, the Pandavas were also capable of burning through the energy of their noble birth.

Friday, September 18, 2020

Vidura Niti - 7 - Lineage, Conduct, and Relatives

So far we have covered three chapters of Vidura Niti - 254 of 541 shlokas - or a little less than half of Vidura Niti, which is entirely contained in the Prajagara Parva. In the previous post, Vidura talked of the consequences of lying as a witness using the story of Sudhanva, Virochana, and Prahlada.

In this chapter, Vidura reinforces his point by narrating the history of the conversation between the son of Atri and the Sadhyas to Dhritarashtra. The gods, the Sadhyas, wanted to know from Atreya who he was and to hear from him words of wisdom and dharma. Among the things that Atreya told the Sadhyas, one was on harsh words. Atreya's advice was to not retort to harsh words, for that "torments the one who reviles and you enjoy the fruits of his good deeds."

Atreya said that "one is accordingly coloured by one’s associates" - whether one associated with an ascetic or thief. The allusion to the company Dhritarashtra's son kept cannot be missed here. Enough harsh words had been uttered by Duryodhana in the game of dice, and it is here that Atreya's words are worth noting here. 

"First, it is better not to speak than to speak. Second, if one speaks, one should speak the truth. Third, if one speaks, one should say that which is pleasant. Fourth, if one speaks pleasant truth, it should be in accordance with dharma."
अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्
प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम् [5.36.12]


Remember the verses from the Brihadaranyaka Upanishad (4.4.5) about we being what our "deep, driving desires are"? Vidura Niti echoes the same philosophy, slightly expanding on it - 

Friday, September 11, 2020

Vidura Niti - 6 Bearing false witness and lying for land

Vidura ended the previous chapter by telling the king that Yudhishthira was fit to rule, that he had suffered much on account of his 'compassion and non-violence' and deserved to be king. That was, in essence, his reply to Dhritarashtra's question as to what would be best for Yudhisthira and for the Kurus.

In this chapter – the third in Vidura Niti – Dhritarashtra asks Vidura to share more words of wisdom since he was not satisfied with his advice, full of ‘dharma and artha.’

The questions before Dhritarashtra were whether he was prepared to get into an internecine war over land and whether he would speak the truth or not on the question of whether the Pandavas had successfully completed their thirteen-year period of exile as agreed upon in the second round dice (Anudyuta Parva).

Vidura addressed these unasked questions by recounting the “ancient history of the conversation between Virochana and Sudhanva, over Keshini”. Vidura had alluded to this in the first chapter, but not elaborated. Here, he recounts the story in detail.

Virochana was Prahlada’s son. Prahlada, as we know, was the son of the asura king Hiranyakashyipu. There was a svayamvara held for Keshini, where both Virochana and Sudhanva, a brahmana, arrived. Keshini posed a question to Virochana – who was superior, Sudhanva the brahmana, or Virochana?

Virochana offered Sudhanva a seat along with him, under the assumption that Sudhanva was at best his equal, nothing more. Sudhanva, however, refused as accepting would mean he would descend to the level of Virochana, which was unacceptable.

Both disagreed as to who deserved a higher seat, and both put up stakes on the answer. Who would decide, and decide honestly? First, Sudhanva put up their lives as stakes, and second, as to who would decide without telling a lie, both agreed to Sudhanva’s suggestion to go Prahlada, Virochana’s father.

Before Prahlada answered their question, he posed a question of his own to Sudhanva – ‘Where does the false witness, who neither speaks the truth nor lies, spend the night?’ Sudhanva answered the question in two parts. First, he replied to Prahlada’s direct question:
“A false witness spends the night like a woman ignored” (Bibek Debroy’s footnote tells us this refers to the situation where the husband is with another woman)
“like one who has been defeated in gambling”
“or like one whose limbs are exhausted from carrying a load.”
“A false witness spends the night like someone who is debarred from the city and remains hungry outside the gates, where he always sees many enemies.”

यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः
यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत् [5.35.24]

नगरे प्रतिरुद्धः सन्बहिर्द्वारे बुभुक्षितः
अमित्रान्भूयसः पश्यन्दुर्विवक्ता स्म तां वसेत् [5.35.25]

Second, he elaborated by describing what a lie was like, depending on who the lie was spoken for:
A lie for the sake of an animal implies that five are killed.”
“A lie for the sake of a cow implies that ten are killed.”
“A lie for the sake of a horse implies that one hundred are killed.”
“A lie for the sake of a man implies that one thousand are killed.”
“A lie for the sake of gold implies that those who have been born, and those who are yet to be born, are killed.”
“A lie for the sake of land implies that everything is killed.”

पञ्च पश्वनृते हन्ति दश हन्ति गवानृते
शतमश्वानृते हन्ति सहस्रं पुरुषानृते [5.35.26]

हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्
सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदीः [5.35.27]

An interesting point is that the value of a cow, in this answer, is deemed lower than a horse’s. The second point should be obvious to all – the whole dispute between the Pandavas and Kouravas centered around the land – whether Yudhishthira was to be given his kingdom back, now that the exile of thirteen years had ended.

If the period had ended without the Pandavas being discovered in the thirteenth year, then there was no option for the king but to return their kingdom to them, as per the conditions of the bet laid down in the second round of gambling (Anudyuta Parva).

The only way this would not happen was if the king uttered a lie, which is what Vidura warned against – “Therefore, you should not utter a falsehood for the sake of the land. By deviating for the sake of your son, do not head towards destruction with your sons and your advisers.”

On the question of lying, or bearing false witness, Vidura enumerated the seven kinds of people who should not be called as witnesses:
  1. A palmist
  2. A trader who has been a thief earlier
  3. A skilled fowler
  4. A physician
  5. An enemy
  6. Friend
  7. Actor
I can only wonder about some on this list, but moving on, Vidura tells Dhritarashtra that "Old age destroys beauty, hope destroys steadfastness, death destroys life, jealousy destroys dharma, anger destroys prosperity, association with the ignoble destroys conduct, lust destroys modesty and vanity destroys everything."

Friday, September 4, 2020

Vidura Niti - 5

The first chapter of Vidura Niti ended with Vidura advising Dhritarashtra to do the right thing and hand over the Pandava's "rightful kingdom" to them. The king, as we know, did not take that advice. He was, however, tormented by Sanjay's harsh words before he had departed for the night. Sleep would not come. Dhritarashtra wanted to know what should a person suffering from sleeplessness do, and also what the suggested course of action that would be best for both Ajatshatru (Yudhishthira) as well as the Kurus (i.e., the Kauravs in this context, since both the Pandavas and Kauravas were Kurus). In this chapter, Vidura talks about deeds, consequences, of the five senses, and ends with an oblique answer to the king.

Friday, August 28, 2020

Long lives - Tales from the Mahabharata


Some of the characters in the Mahabharata lived long lives. Even Arjuna was about to become a grandfather when the great battle was fought in Kurukshetra. Bhishma his grandfather's age. Remember that Devavrata had been a young lad when he took the terrible vow that allowed his father to marry Satyavati. Satyavati's grandsons were Dhritarashtra, Pandu, and Vidura. So Bhishma was even older than Arjuna's grandfather would have been!

Dronacharya loved his son, Aswhatthama, too much. That love drove many decisions Drona took in life. Ashwatthama, on the other hand, loved his own life too much. That much we know because Bhishma says as much on the eve of the war. "He loves his own life too much. This brahmana always wishes for a long life. [Ch 164, Udyoga Parva]", and after the war, Ashwatthama confesses, "I was scared of saving my life. I released the weapon out of fear. I was scared of Bhimasena.[Ch 15, Aishika Parva]" 

Friday, August 21, 2020

Vidura Niti - 4 The Nine Gates and Ten Who Do Not Know About Dharma

I ended the third piece on Vidura Niti with listing the six who live off six others. Let's move to the seven. Yes, I am talking about seven vices that a king must avoid. What are they?
  • women
  • dicing
  • hunting
  • drinking
  • harsh words 
  • great severity of punishment 
  • abuse of wealth.

Friday, August 14, 2020

Vidur Niti - 3 The Two Thorns and Six Vices

Number play - that's where I ended the second article on Vidura Niti. Vidura spoke to Dhritarashtra about using the one - intelligence - to differentiate between the two - right and wrong - to bring the three under control - friend, foe, and neutral - and so on. Let's pick that up, with some repetition, for the sake of continuity.

I had asked what was Vidura referring to when he talked about the two and three in all these statements?
  1. What are the two thorns that dry up the body? 
  2. Who are the two that the earth destroys? 
  3. Through which two deeds can a man be radiant in this world?
  4. What are the three courses of action for men?
  5. What are the three kinds of men?
  6. Who are the three who cannot own property?
  7. and so on... 
The two thorns are "desire on the part of those who are poor, and anger on the part of those who are powerless."

Who does the earth destroy? "A king who is not aggressive, and a brahmana who has not dwelt away from home." The brahmana is supposed to go on pilgrimages, that is why. Why such a king would be destroyed need not be elaborated. 

Friday, August 7, 2020

Vidur Niti - 2: The Stupid

Having begun by talking about the traits of learned people, Vidura then talked 'stupid'. If the learned can be described and identified by certain qualities, then the stupid should be the ones who lack those attributes. Yes, but Vidura made it a point to list the characteristics of the stupid.

Vidura doesn't say that not being learned is a sign of being stupid. Not being learned yet vain, being poor yet proud - are two signs of the stupid. It may sound cruel, but it's also a harsh acknowledgment of reality. "Striving for artha but without performing deeds" is a third sign of stupidity. Lest one is tempted to argue with that third, note that even the corrupt and crooked have to make some efforts to acquire wealth. They may not do so through honest means, but that is a moral question.

What else marks the stupid?