Taking the Blame

Seeing Manthara, Shatrughna rushed angrily towards her. Bharata stopped him.

"Do not harm her, Shatrughna. Leave her alone."

"But she is responsible for everything! She must be punished!"

"No, Shatrughna. Manthara was only being a loyal servant to her mistress. She cannot be faulted!"

"Then Mother Kaikeyi should have had the wisdom not to get carried away by her words!"

"No, it is not Mother's fault either. She was doing what any mother would do—trying to secure her son's future."

"Then Father is to blame! He could have refused Mother's demands and proceeded with Rama's coronation."

"No. Father had given his word. Belonging to the noble Ikshvaku lineage, he could not go back on his promise."

"Then surely Rama is at fault! He could have refused to go into exile and insisted on his right to the throne."

"No! Rama would never go against Father's word. Obeying our father is his sacred duty. How can we blame him for doing what is right?"

Shatrughna was bewildered. "If Manthara, Mother, Father, and Rama are not to blame, then who is responsible for this calamity?"

Bharata's answer shocked everyone.

"Na Mantharaayaha na cha maathulasyaaha,
Dosho naraagnyaaha, na cha Raaghavasya,
Mat paapamevaartha nimitasya aaseet,
Vanah praveshe Raghunandanasya!"

“Not Manthara, not Mother, not the King, nor Raghava—it is my sin that has become the cause of Raghunandana (Rama) being exiled to the forest!”

Overcome with grief, Bharata lamented:

"If I had never been born, Mother would never have sought the throne for me at Rama's expense. And even if I had been born, had I remained in Ayodhya instead of visiting my maternal grandfather, I could have prevented this calamity. I would have stopped Mother, and Rama would have been crowned king. I alone am responsible!"

Bharata had played no part in the conspiracy. He was not even in Ayodhya when these events unfolded. Yet he took the burden upon himself!

The Sri Vaishnava acharyas celebrate this extraordinary nobility in Bharata. They explain that his name is especially apt: Bharata, the one who bore the burden—even the burden of blame that was never his!

Sri Parasara Bhattar, the great Sri Vaishnava acharya and devotee, stood before Lord Ranganatha, singing the Lord's glories.

Some devotees engaged in temple service were jealous of Bhattar. Standing nearby, they spoke loudly among themselves, criticising him in an attempt to insult him.

Bhattar approached them with a sweet smile. Removing his shawl and some of his ornaments, he respectfully handed them to the one speaking the loudest.

Everyone was shocked.

"Every Sri Vaishnava has two daily duties: to sing the Lord's praises and to lament over his own faults. I became so absorbed in the first that I neglected the second. Thank you, Sir, for doing it for me!"

What others considered an insult, Bhattar received as an opportunity for spiritual growth.

What can we learn from these two incidents?

When something goes wrong, we instinctively explain why we are not responsible. When criticised, we justify ourselves, challenge the critic's judgement, or retaliate.

Accepting a mistake threatens our ego. Taking responsibility when others are at fault is even harder.

If we are busy defending ourselves, where is the room for self-examination?

If we believe the fault always lies elsewhere, will we recognise our own shortcomings?

If every criticism provokes resentment, how can we discover our blind spots?

We may not be able to emulate Bharata or Parasara Bhattar. But we can begin with smaller steps: admitting when we are wrong, apologizing without excuses, listening without defensiveness, and examining criticism before dismissing it.

Who Won the War?

Warriors across the land began arriving and setting up camp for the Kurukshetra war. One young warrior marched with just a bow and three arrows in his quiver. A brahmin met him and asked who he was.

“I’m Barbarik, the grandson of Bhima and son of Ghatotkacha, and I’m going to fight in the Kurukshetra war.”

“With just these 3 arrows?”

“Sir, these are divine arrows. With the first arrow, I will mark out the target. With the second one, I will mark what is to be spared. The third arrow will destroy whatever has been marked by the first arrow.”

“Really? Let’s see if you can hit every leaf of this peepal tree.”

The brahmin secretly pressed a leaf under his foot.

Barbarik took aim and released an arrow. It pierced every single leaf of the tree and began hovering over the brahmin’s foot.

“You have hidden a leaf beneath your foot, haven't you? The arrow is searching for it. Please move your foot, or it may pierce you along with the leaf.”

The amazed brahmin now asked Barbarik:

“So, you will fight for the Pandavas and ensure their victory, right?”

“Actually, I promised my mother that I would always fight for the weaker side. Right now, the Pandava army is smaller, so I will fight on their side. But when the Kaurava army becomes weaker, then I will switch sides and fight for them!”

“Have you considered what might happen if you do that?”

Barbarik had not.

The brahmin explained, “Your intention is to protect the weaker side, but have you considered the consequences of your promise? If you keep changing sides, your power will destroy both armies. This war is a dharmayuddha, and it is dharma that must triumph. But your actions may prevent that.”

Barbarik fell silent. Then he looked at the brahmin with greater respect.

“Who are you, and why are you so concerned about this.”

Krishna now stood in front of Barbarik.

“Will you give me whatever I ask for, Barbarik?”

Barbarik bowed and agreed.

“Give me your head.”

Barbarik understood why Krishna was making this extraordinary request.

“If You deem it necessary, I’ll give You my head. But grant me a boon. I want to witness the entire war.”

Barbarik sacrificed his head, and Krishna placed it on a hill overlooking the battlefield. The head watched the entire war.

The 18-day war was over. The Pandavas had won. They sat talking about their great exploits. Krishna watched with a gentle smile. Soon, each of the Pandavas was claiming that it was his actions that turned the tide of the battle.

“Well, Barbarik witnessed the entire war, perhaps we should ask him,” suggested Krishna.

So they went to Barbarik, and asked:

“Tell us, who was the greatest warrior? Who truly won this war?”

Barbarik replied:

“I couldn’t see any single warrior winning. The only thing I saw constantly was Krishna’s Sudarshana Chakra whirling across the battlefield, cutting down everyone!”

                                         
Pleased with Barbarik's devotion and sacrifice, Krishna blessed him. He granted that Barbarik would be worshipped in the Kali Yuga by His own name, becoming a refuge for those who felt defeated or helpless.

Thus, Barbarik came to be revered as Khatu Shyam, often addressed as Haare Ka Sahara — the refuge of the defeated. Thousands of devotees flock everyday to the Khatu Shyam Ji temple at Sikar, in Rajasthan.

What we get to learn from this story is that firstly, all that happens is by the sankalpa, the will of the Supreme Lord. Our duty is to act sincerely as instruments in His hands, allowing Him to work through us, without feeling proud of our achievements.

Equally important, we learn that possessing power is not enough. We also need wisdom, and viveka, the power of discrimination to use the power responsibly. Compassion for the weaker side is good, but it must never turn into support for adharma.

Let us pray that like Barbarik, we should be guided by Krishna to recognize when to use our strength, when to exercise restraint and how to act in service of the larger purpose of dharma.

Three Kings, One Journey

The King Who Fell from Heaven
Yayati was a great king of the Chandra Vamsha who ruled with dedication and performed great charity. His punya earned him the rare privilege of sharing Indra’s throne in Swarga.

Indra was miffed. He, the king of the gods, had to sit with a mere mortal!

He begged Guru Brihaspati for a way to remove Yayati from the throne.

Next day in court, Indra asked Yayati:

“Tell us how you came to be here.”

Yayati began recounting his achievements.

"I have performed great sacrifices. I donated lot of wealth in charity. I fed the poor, helped the needy and cared for my subjects…."

As he continued, Yayati started slipping, little by little, from the throne.

Indra posed one final question.

"Yayati, who in this world can equal you in generosity?"

"No one!" declared Yayati. "There is none to match me!"

Now, Yayati was thrown completely off the throne and began falling from heaven.

He begged that he should land somewhere in the company of noble souls.

He fell at the spot where the sage Ashtaka was performing a yajna. Later, his daughter’s son Pratardana instructed him in the path of sharanagati — surrender at the lotus feet of Lord Narayana.

What Do I Own?

King Raghu of the Ikshvaku dynasty was renowned for his generosity.

Once, he performed the great Viśvajit sacrifice and gave away all his wealth, emptying his treasury completely, keeping just a few earthen pots for his use.

One day, two people passed by just as he finished sandhyavandana with those pots.

"Look at Raghu Maharaja! He has given away everything. Who can equal his generosity?"

Raghu was angry.

"Why do you say such things?"

"Maharaja, you have given away all your wealth. Surely, you deserve to be praised!"

"Am I the owner of all these things? Does anything truly belong to me? Is not everything the property of God? If I have given some of it to others, why should I be called a great donor?"

The two men fell silent.

The King Who Renounced

Once a king approached a guru.

"Acharya, I wish to renounce the world. Please accept me as your disciple.”

"You talk of renunciation, but you are still wearing your crown. Go back. Return when you are ready."

The king returned.

But the guru again refused, giving no reason.

The disappointed man went into the forest and began living under a tree, spending his days in meditation.

One day, the guru passed by. He called out, "O Rajan!"

No response.

Next day, the guru passed by again, calling out, "O Tyagi!"—O renunciant!

No response.

The man under the tree did not turn towards the guru, nor did he claim the title of renunciant.

Now the guru accepted the disciple.

Yayati teaches us not to be proud of the good we do.

Raghu reminds us that we are only custodians of what God has entrusted to us, not its true owners. 

The renunciant king shows us that even the identity of being a giver-up must be given up.

Indra cannot tolerate someone sharing his throne.

Sriman Narayana on Adisesha is waiting to welcome us to Srivaikuntha.

As Swami Ramanuja explains, He is “Achyuta” (अच्युत), “the One who never allows His devotees to fall.”

Note: The Yayati story appears in the Adi Parva of the Mahabharata. The Raghu and renunciant king story are based on stories narrated in the pravachan of Malook Peeth Shri Rajendra Das ji Maharaj.

The Arrow That Waited for Rama

Ravana turned to his ministers.

“Tell me, who in these three worlds is more powerful than I am?”

One minister hesitantly replied, “Maharaja, King Raghu of the Ikshvaku dynasty is renowned for his valour. His power comes from his wife’s extraordinary chastity and devotion.”

Determined to defeat this rival, Ravana approached Raghu, who was performing his evening prayers by the Sarayu River. He bowed and asked to become his disciple.

During the Aghamarshana rite, Raghu perceived a lion attacking a brahmin’s only cow in southern Bharatavarsha. The desperate brahmin wished that Raghu were there to save it. Without leaving his place, Raghu flung the consecrated water southward, killing the lion and saving the cow.

Ravana was astonished at this ability.

A few days later, he invited Raghu to Lanka. With a twig, Raghu drew a detailed map of the city on the ground, identifying its gates, palaces and trees. Ravana was shocked to realize that Raghu knew his city without visiting it ever.

As he moved, Raghu’s hand accidentally brushed against a corner of the drawing.

“Oh! What have I done? Ravana, a part of your Lanka has been lost!”

Ravana stared. “What do you mean?”

“The part my hand brushed has sunk into the sea. Go and see for yourself.”

Ravana returned to Lanka and discovered that Raghu had spoken the truth. His admiration of Raghu turned first into fear, then into hatred.

Remembering that Raghu’s power was linked to his wife’s chastity, Ravana disguised himself as Raghu and entered her chambers. She recognized him immediately.

“You may imitate his appearance, Ravana, but you cannot imitate his conduct or character!”

Raghu was furious. “You came to me as a disciple, and I welcomed you. You have betrayed my trust. I shall kill you!”

He raised his bow and fitted an arrow to the string. Brahma intervened, revealing that Lord Vishnu would incarnate as Rama in Raghu’s lineage to destroy Ravana. Since the consecrated arrow could not be withdrawn, Brahma promised to preserve it for Rama.

Years later, Ravana obtained that very arrow from Brahma as a boon and concealed it inside a pillar in his private chambers, believing he had outwitted destiny.

When Rama invaded Lanka to rescue Sita, his arrows failed to kill Ravana. Vibhishana revealed that Ravana could be slain only with Raghu’s ancient arrow.

Hanuman entered Lanka disguised as a young brahmin and approached Mandodari, who feared for her husband’s life.

“Please bless my husband! Rama is no ordinary warrior,” she pleaded.

“Why fear, Devi? Is not the arrow safe?”

“Yes! No one can kill Ravana without it.”

“Then worship it with flowers, sandalwood paste and akshata,” Hanuman advised.

Mandodari hurried to the pillar concealing the arrow and performed the worship. As she left, Hanuman transformed into a tiny fly and followed her. Once she was gone, he resumed his enormous form, smashed the pillar and retrieved the arrow.

Rama fitted the arrow to his bow and released it.

The arrow meant for Ravana had finally reached its destined mark!

Ravana’s pride, jealousy and lust led to his destruction. Raghu’s spiritual power, his wife’s pativrata dharma, and Hanuman’s wisdom remind us that when strength is rooted in dharma and surrendered to the Divine, it becomes invincible. No power or cunning can prevail against the will of the Lord, for ultimately, where dharma prevails, the Lord’s grace prevails.

Note: This story does not appear in the Valmiki Ramayana. It is a re-telling from the narration of the kathakar Pujya Indresh Upadhyay.

 

Bhishma’s Vows, Krishna’s Vision

“Why aren’t you killing the Pandavas, Pitamaha? You have always loved them and hated us, Kauravas! You’re my army commander, but where does your loyalty lie?”

Stung by Duryodhana’s accusations, Bhishma declared:

“I will kill all five Pandavas tomorrow!”

He took five arrows, marked each with the name of a Pandava, and infused them with the tapas he had accumulated through a lifetime of brahmacharya.

Duryodhana was thrilled. But what if the old man changed his mind?

“I’ll keep the five arrows tonight and give them to you tomorrow morning.”

A little later, a veiled woman entered Bhishma’s tent noiselessly and fell at his feet.

Hearing her bangles jingle, the grandsire uttered the customary blessing for a married woman:

“Deergha Sumangali Bhava!”

As the woman rose, her veil slipped, revealing Draupadi!

Bhishma was stunned. He had just blessed with a long and auspicious married life, the very woman, whose husbands he had vowed to kill tomorrow.

“Who brought you here?” he thundered, rushing outside.

One glimpse of that familiar Pitambara, and he knew.

“Very well, Krishna! If you have made me break my vow, I shall make you break yours!”

Krishna smiled.

His task was only half done.

A hooded figure entered Duryodhana’s tent, startling him.

“You! How did you get here? Why have you come?”

“I have come to claim the boon you promised me,” replied Arjuna.

Duryodhana’s face paled. The memory of that incident still rankled.

During their vanavasa, Duryodhana had camped near the Pandavas, hoping to insult them. Instead, he was the one humiliated when the Gandharvas captured him. The righteous Yudhishthira had sent Arjuna to rescue him. Grudgingly, Duryodhana had offered Arjuna a boon for saving his life.

Arjuna had declined, saying he would ask for it later.

How had Arjuna remembered that boon now?

“What do you seek?”

“I want the five arrows Bhishma has empowered with our names.”

Bound by his own word, Duryodhana had no choice but to hand over the arrows.

Disaster was averted.

As the war raged on, Bhishma inflicted enormous damage on the Pandava army. Arjuna still hesitated to strike him.

Krishna could take it no longer.

“Arjuna, it seems you are unwilling to fight your Pitamaha. I will have to do it myself!”

Leaping from the chariot, His uttariyam (upper garment) trailing behind Him, Krishna picked up the wheel of a broken chariot, and charged towards Bhishma.

Bhishma immediately laid down his bow and folded his palms.

“I welcome death at Your divine hands, O Puṇḍarīkākṣa!”

Arjuna rushed and caught hold of Krishna, pleading:

“Krishna! Remember Your vow not to lift a weapon during the Kurukshetra war! How can You break Your own word? Come back!”

Krishna smiled. He is Śāntaḥ (शान्तः), the One who is eternally tranquil.

Bhishma had vowed to make Krishna break His vow.

Such is the compassion of the Lord that He is willing to break His own vow to uphold that of His bhaktas!

The battle continued, but Arjuna could not bring Bhishma down.

On the night of the ninth day, Krishna led the Pandavas to Bhishma’s tent.

With folded hands, Yudhishthira asked:

“Pitamaha, tell us how to defeat you.”

“I have a longstanding vow. I will not fight anyone who was born a woman or appears to be one. Let Arjuna stand behind Shikhandi and aim his arrows at me. I will not resist.”

Shikhandi was Amba in a previous birth and had taken an oath to destroy Bhishma.

And so, on the tenth day of the war, the grandsire finally fell, his body pierced by Arjuna’s arrows, decisively changing the course of the war.

Three different situations. Three different solutions. All orchestrated by One Protector of the Pandavas.

The Pandavas had to face danger. Arjuna had to fight. Difficult choices had to be made. But Krishna guided and delivered them from each crisis.

God’s protection does not always come as a miracle that makes every difficulty disappear. Sometimes, it comes as wisdom when we are confused, a timely reminder when we have forgotten, or a way forward when every path seems closed.

The question is – are we prepared to trust Him completely and surrender to Him, like the Pandavas did?

The Unbroken Yawn

https://youtu.be/l6184L76vGA

A Father, a Son, and a Test of Dharma

Kesini's swayamvara was approaching. Two suitors sought her hand: Virochana, the Daitya prince, and son of the famous devotee Prahlada, and Sudhanva, a Brahmana.



In the assembly, when Virochana invited Sudhanva to share his golden seat, Sudhanva refused.

Virochana declared himself superior and ridiculed Sudhanva, saying that a mat of grass was more fitting for him than a seat beside a prince.

The conversation soon turned into a contest of pride. Who was greater — the Daityas or the Brahmanas? Who deserved the higher place?

Sudhanva would not accept the insult. He insisted that wisdom and knowledge was far more important than the power of the sword. Words led to arguments and the two men were ready to stake their life itself on the outcome.

But who could judge such a contest fairly?

Virochana refused to approach either the gods or human beings. Sudhanva proposed an unexpected judge — Virochana's own father, Prahlada!

How could he trust the father of his rival?

Because Sudhanva believed that Prahlada would never speak an untruth, even to protect his own son.

The two approached Prahlada and explained their dispute.



Prahlada now faced a terrible test that no father would ever wish for. One contestant was his own son. The other was the man whose claim he had to judge. A false verdict might protect Virochana, but at what cost?

After some time in thought, Prahlada the judge, declared his verdict.

“Sudhanva is superior to Virochana.”

But the next moment, Prahlada the father turned to Sudhanva, to make one final appeal: “Spare my son's life.”



Sudhanva relented. “Prahlada, you have chosen virtue even at the cost of your own son. I therefore grant him his life.”

Thus, truth prevailed, and mercy followed.

In the Vidura Neeti part of the Udyoga Parva of the Mahabharata, Vidura narrates this story to King Dhritarashtra. His intention is to hold up Prahlada as a role model, and to warn the king against letting his attachment to Duryodhana to override Dharma.

What’s the lesson we can learn?

Prahlada upheld the truth even when his own son's life was at stake. This teaches us that we must not excuse wrongdoing just because it is done by a loved one. The real test of how dharmic we are comes when truth conflicts with our self-interest. If a loved one is doing wrong, will we still show the courage to stand by dharma?