Those with ‘Darshan’ (‘दर्शन’ meaning, wider knowledge, understanding and
appreciation) of underlying Hindu thoughts understand narration of Puraans, a
bit differently. They neither add, delete nor modify but interpret a given text
from the benefit of wider understanding derived from having mastered several
cross-connected matters from the colossal volume of other Hindu texts.
The popular story, at best, is only a side plot, related
only to how Indra felt about Mahaa Bali. However, actual main story centers on
the fact that no lesser a person than God Almighty had to descend on earth as
Vaaman Avataar. Why? Unless there was, a real pressing objective needed to be
fulfilled, an objective that only He could take care of. Only a simpleton will
think that Bhagavaan Vishnu, the God Almighty can be ‘persuaded’ to do
injustice.
Bhagavaan declared the purpose of an Avataar in the Bhagavad
Gita, at Ch-4, V-8.
“परित्राणाय साधूनां विनाशाय च दुष्कृताम| धर्मसंस्थापनार्थाय सम्भवामि युगे युगे||”, (“Paritraanaaya sadhoonaam vinaashaaya cha
dushkrutaam | Dharma samsthaa panaarthaaya sambhavaami yugey yugey ||”).
Avataar has three objectives, one, to help activists engaged in selfless
society-uplifting activities, two, to neutralize those engaged in a conduct
that would result in societal-evil and three, to be a leader of society, become
a role-model and re-establish righteous conduct which can uphold a society in
peace and prosperity over a long time. If we were to take a cue from above
statement of Bhagavaan Krishnaa (an Avataar of Vishnu), it may lead us to
believe that perhaps the world-order was in jeopardy due to Mahaa Bali. If so,
if Mahaa Bali was somehow disrupting world order, he deserved to be exiled. Let
us examine further.
Mahaa Bali was great grandson of king Hiranyakashipu.
Hiranyakashipu
→ Prahalaad → Virochan → Mahaa Bali → Baanaasur
Bhagavaan Brahma had blessed Hiranyakashipu. He became powerful and almost invincible king of his times. He thought, as a monarch, it is he, who is sole provider of protection and prosperity to his subjects. Citizens are able to live only because of him. His subjects did appreciate and praised him, but thought he deserved more. Though he was blessed by Bhagavaan and although he did himself worship Him, in his mind, he felt a sense of jealousy when his subjects revered Bhagavaan. The power and fame went to his head. Hiranyakashipu thundered, “What do you miss in life that I do not provide? I provide you food, house, security. You are living a good life because of me. Shouldn’t you appreciate me more? Think, whom should you worship? Know which side your bread is buttered? He would not even tolerate people sharing some love with God, he wanted unconditional total surrender of people. Gradually, he made his country ‘God-less’ and people began worshipping the king. No one missed God. It did not hurt anyone’s dignity to be a sycophant.
There is a deep connection between belief in Bhagavaan and a
development of a virtuous and progressive society. (Hindu concept of God is
different from Western/Abrahamic concept of God. For this reason, the word
‘Bhagavaan’ is used although for most purposes, it is okay to use the word
‘God’. Bhagavaan or Hindu God, is an entity that exists in everyone including
own self and everything around. This understanding shapes worldview of Hindus
and make them good humans). The God ‘within himself’ produces sense of dignity
for self. This sense of self-esteem
produces an inner strength for character building. Simultaneously, God ‘within
everyone around’ makes a Hindu respect everyone as creation of God. His respect
of others restraints him from harming others. A Hindu automatically, by
default, develops sense of responsibility towards own self and towards
everything created by Bhagavaan; people, animals, trees, mountains nature and
the rest. (There are many major differences between what Hindus mean when they
use the word ‘God’ and what others mean when they use the same word ‘God’. Interested
readers might want to read more about it here: http://nmsresolution.blogspot.ca/ ).
Prince Prahlad saw what was coming. He tried to explain his
dad, Hiranyakashipu. No God meant none to bite conscience for unethical or
unfair. No dignity meant it is okay to beg, borrow or steal; it is okay to do
anything, good, bad or ugly to meet an objective and it is okay to accept
crumbs thrown at him. A dog is an excellent example of a man without dignity.
Master may kick his dog and yet it will forget the insult, wag its tail, as
soon as a crumb of bread is thrown at him. In addition, dog will wag its tail
and accept anyone as master who offers bread. Self-respect or dignity is last
thing on its mind. It should not surprise anyone that in a Hindu temple, every
animal but a dog is allowed to enter. Hindu Sanskriti places highest value to
human dignity. (Do not misunderstand this as a discrimination; Dog has many
other exemplary attributes and are appropriately accounted for in the vast
Indian Sanskriti. As illustration, take Bhagavaan Dutta, who always keeps a dog
with Him. Another famous example of love for dog is from Mahaabhaarat, where,
the Dharmic-most Yudhisthir refuses to enter heaven when told that the stray
dog accompanying him will not be permitted to go him). Loss of human dignity is
floodgate of a thousand other evils. Human dignity deficient society ultimately
reaches zenith of materialism, consumerism, hypocrisy, exploitation,
immorality, violence selfishness. Powerful people mercilessly exploit and
powerless people helplessly suffer. In the end that society self-destructs,
unless correcting forces such as, in current story, Nara-Sinha and Prahalad
help change the situation.
Prince Prahalaad, who also was leader of student union and
an activist, politely confronts his father, the king Hiranyakashipu. “Yes, we
are certainly thankful to you, but, you cannot make sun to rise, provide rain
or digest food in our stomachs. You are a King, people look at you for
inspiration. You are a role model; please do not insult God by asking ‘what he
gives?’ I love you father and people love you as a good king, but please be
humble. Worshipping God does not mean that they are insulting you”.
Power-obsessed person sees himself as the wisest, needing no advice. Arrogant
rarely pays attention to counsel. Ultimately, Hiranyakashipu reaches a point;
he could not anymore tolerate Prahalaad’s God-centric activism.
Hiranyakashipu saw his son as incorrigible rebel bent upon
turning his country against him. He makes several secret attempts to kill
Prahalad, but remains unsuccessful. In the end, he makes it official; he puts
Prahalaad on trial on the charges of sedition-for ‘war against the state’. He
wanted to punish his son in presence of all his courtiers. He wanted to prove
that, on sedition charges, he would not pardon even his own son. He wanted to
set example for his nation about his impartiality and the dire consequences to
the followers of Prahalaad. An iron pillar is heated up, Prahalad is made to
face glowing red-hot pillar. Hiranyakashipu then orders Prahlaad, “Hug that
pillar, it has your God in there”. That was the very moment, God, Nara-Sinha,
an Avataar of Bhagavaan Vishnu, emerges from the pillar. He saves Prahalaad and
destroys Hiranyakashipu. Prince, Prahalaad was then sworn-in as new king. He
re-established values; reintroduced God in the narrative. Under his rule, it
was a brotherhood of mankind under fatherhood of God. The society was happily
contented and peaceful. Prahalaad ruled for many years.
Prahalaad’s son Virochan was a good person but as he was a
poor administrator, by the counsel of good advisors, he hands over regime to
his son, Mahaa Bali, (Prahalaad’s grandson) who becomes a very successful king
and rules for many years.
Mahaa Bali was successful due to his vigor, understanding
and compassionate nature. He had inherited virtues from his grandfather. He
constantly thought of how to improve society and how to be helpful. He was
pained to see that Brahmins were poor and constantly struggling to make their
living. He knew the reason why Brahmins suffered. It was due to ancient customs
that forbade them from demanding price for their service and their consequent
dependence on unsteady quantum of Bhiksha[i].
It struck to him as unfair that among the four Varnas, (Brahmin-Kshatriya-Vaishya-Sudra),
the Brahmins, who were most knowledgeable and yet they led a most severe and
frugal life. It was not acceptable to the sensitive Mahaa Bali.
The ancient code of conduct and work culture in India was
defined by twin arrangements of Varna-Vyavastha[ii]
and Aashram Vyavastha[iii].
Everyone took pride in living life based on his or her Varna and Aashram. It
was a self-sustaining arrangement based on human nature and objectives. As it
fulfilled both, the obvious and the latent desires of every individual, it
ensured long-term stability of society.
Brahmins had voluntarily accepted the tradition for they knew
that once you accept servitude and salary of any master, you would find it
virtually impossible to retain freedom of mind. That freedom of mind is of
foremost value to a Brahmin. More than anything else. (For example, Guru Drona
expresses sadness that he accepted government job and consequently could not
avoid many unethical things and insults as admitted by him in the Mahaabhaarat)
Therefore, among Brahmin community of yore, they valued independent living
accepting no salary and especially no servitude to government. They considered
hard and frugal life dedicated to selfless learning and teaching as a worthy
life. As per ancient codes of behavior and charters, while the rest of the
varnas were free to earn their livelihood, Brahmins had no avenue of earning.
They were expected not to charge fees for their only profession, teaching. They
had to depend on unsteady Bhikshaa and voluntary ‘guru-dakshinaa’ payments from
students. Moreover, the charter of Manu’s laws of administration specified
harshest punishments for Brahmins for the equal offence if committed by person
of other Varna. It was thought by the lawmakers that a person who knows and
still does a wrong thing is worthy of harsher punishment (Something like, how a
police officer would attract severe punishment than an ordinary person would
for the identical offence).
Mahaa Bali thought that it was too tough a life for Brahmins
and especially it can really become worse if the society around turns
insensitive and shuns providing Bhikshaa, the Brahmins would literally starve.
He therefore thought that ancient traditions should change and Brahmins should
enjoy life and luxuries as rest of the society. To take care of this, the
perceived ‘injustice’ to Brahmins, he established free hostels, organized free meals,
created well-equipped and well-stocked Yagna-Shaalaas, and provided a lot of
other freebies, awards and honorariums. Many welfare schemes were organized for
Brahmins. He thought of restoring ‘dignity’ of Brahmins by providing everything
to help them stop from going out for Bhikshaa and let them concentrate on their
core activity of learning and teaching. There was no other time in the Indian
history when Brahmins were more comfortable.
Steeped in voluntarily accepted ascetic life, most of the
Brahmins resisted life of comforts. However, with time, gradually, one after
another, they succumbed to the allure of readily available comforts provided by
the government. Comforts and freebies are habit forming and enjoying patronage
of royalty is very gratifying. It was but natural that the role a traditional
Brahmin played was seriously eroded.
Core qualities of Brahmins, that they remain unbiased, remain fiercely
independent, remain upholder of virtues, remain dedicated to a life of
life-long learning-teaching activity, remain provider of daily public-education
etc. began getting compromised due to favors they began accepting from royalty.
They did not anymore think that accepting gifts, state honors, doles and other
freebies was loss of dignity. To repay kindness of King, Brahmins avoided
critical analysis of his work and began praising the king and his rule.
Sycophancy did not remain far behind. When the upholder of values is corrupted,
it does not take long for the entire society to become corrupted. It is easy to
go downhill but harder uphill, the morals and principles too are easy to loose
and harder to raise. With time, almost all the Brahmins were happily leading a
comfortable life, and relished respect bestowed upon them by the King. There is
an old saying[iv]
in Sanskrit; ‘सुखार्थीना कुतो विद्या?’ (‘Sukha-aarthina Kuto Vidyaa?’ - who seeks
comfort, how would he gain knowledge?). The core competence of Brahmins was to
learn, teach and guide all, without discrimination and fear or favor none. When
comforts became priority, level of struggle for acquiring knowledge took back
seat. Over a period, society lost its valuable knowledge asset and succumbed to
mediocrity followed by gradual loss of shin in all aspects of societal life.
General all-round corruption, moral degradation, greed, selfishness, rivalries,
crime, violence etcetera began to bite. When citizens observed that Brahmins
who had become ineffective and yet they were beneficiaries of government doles;
continued to enjoy royal patronage, gave rise to jealousy among other sections
of society. Discontent and tensions brewed. Mahaa Bali had to intervene on many
occasions to solve people’s problems. In the earlier times, when Brahmins were
uncorrupted, it was as if the society was on an autopilot mode and it
self-corrected and self-restrained. High morals were upheld by society owing to
inspiring Brahmins. Sadly, not anymore. The modifications brought about by
Mahaa Bali in the governance of Brahmins spelled a major disruption. His
sympathy was misplaced. If that was not corrected soon, it had potential to
ruin the society. A revolution in mindset was need of the hour.
However, there were a few Brahmins, who kept up ancient
tradition. Vaaman was born in one of those uncompromising families who lived in
poverty with pride and considered knowledge and activism for world’s good to be
the only worthy cause of their life. The ancient rishis and foresighted
administrators like Manu had very carefully designed the code of conduct and
that of governance of Brahmins. They had created a society which respected
knowledge and knowledgeable more than wealth and wealthy. They had made
Brahmins feel pride in use of minimum of world’s resources and give back
maximum to the world. A famous hymn, ‘Kaupin Panchakam’ कौपीन पंचकम् aptly
describes celebration of joys of thinking high and living plain. वेदान्तवाक्येषु सदा रमन्तो भिक्षान्नमात्रेण च तुष्टिमन्तः| अशोकवन्तः करुणैकवन्तः कौपीनवन्तः खलु भाग्यवन्तः “(I envy) how blessed is he, who has
just a loin-cloth to wear, just a morsel full of Bhikshaa-food and nothing for
tomorrow but who wanders in the realm of Vedas with kindness in his heart for the world around”.
(There are four
more verses in this 5-Stanza hymn, written by Shri Aadi Shankarachaarya).
Those few Brahmins struggled to re-establish righteous path.
However, they had many hurdles to overcome. First, it was hard to wean anyone
away from comfortable life in favor of inviting hardship. Second, the
perpetrator was a powerful monarch. Third, he was kind and generous with
everyone, although especially partial to Brahmins. And fourth, the doles to
Brahmins was an arrangement between two willing partners. King wanted to give
and Brahmins wanted to receive. When both parties are happy, how can anyone intervene? ‘मींया बीबी राझी तो क्या करेगा काझी?’ Thus the correction was very difficult
to accomplish. It was nearly an impossible situation. This
was the main task before Bhagavaan Vishnu. Task was not what the popular
narrative seems to suggest, that of saving Indraasan for Purandhar.
Under the circumstances, the only
sensible way lay ahead for Vamaan was to undertake a mega public education to
convince society and its rulers as to what needed to be done to save society
from ultimate immorality, corruption and general degradation. Precisely for
this work, Bhagavaan Vishnu is incarnated as a boy born to a Brahmin family in
the reign of Mahaa Bali. His parents named the boy as ‘Vaaman’ due to his
smallish frame. He gets educated and becomes an activist with a cause to
restore original societal order and to do away with freebie culture promoted by
Mahaa Bali. The story of Mahaa Bali-Vaaman episode is a message of
reformation of the society.
On one hand, Vaaman admired the kind king and on the other,
he had to stop the public-appeasement policy of the king. Good government knows
the difference between ‘want’ and ‘need’. Waaman undertook a massive
public-education program explaining long term damage to the society, how the
freebies corrupt a society, how a paisa earned by own effort is thousand times
better than accepting a rupee thrown at him. Performing duty is honorable even
if it means having to do with fewer comforts. Dignity of a man erodes the
moment he begins accepting doles. A good ruler creates situation where citizen
value their self-respect, not feel ‘bribed’ and obliged by the freebies.
In India, from the time immemorial, everyone practices
making donations on some or the other event. They do it during children’s
wedding, own birthdays-especially on 60th, on certain festivals such as Holi
and Deepaavali, after any significant event such as birth of a child, death of
parents etc. Thus, almost every Hindu is a donor to some extent. Kings too
follow the same tradition. On that fateful day, king Mahaa Bali offered
citizens to come for receiving donations. Vaaman arrives in the court. The king
welcomes midget Brahmin. Mahaa Bali was intent on donating whatever be the
request. When it was Vaaman’s turn, amused at his small, child-like frame, king
asked what he desired. As the story goes, Vaaman asked for an area that can be
covered by him in three steps. Mahaa Bali’s advisor, Guru Shukraachaarya, also
a learned Brahmin, knew immediately with his sixth sense, that Vaaman was no
ordinary person but someone who would abuse king’s generosity only to destroy
him. Mahaa Bali is alerted to the dangers by Shukraacharyaa. He even makes a
gallant effort to derail king from accepting Vaaman’s request. However, in his
extreme goodness, despite warnings, Mahaa Bali went ahead and promised to
fulfill desire of Vaaman. Once the King is tied down to his promise, Vaaman
expands his form into a giant being. It is said, He become so huge that He
could cover entire kingdom in two steps. With no space left for taking His
third step, Vaaman asks the King as to where shall He place His foot for the
next step. Mahaa Bali realized that Vaaman was God Himself. He is overwhelmed
that God almighty had come to him to ask for something. He is thrilled,
overjoyed, he humbly bows to Vaaman, in recognition of His Godhood. Vaaman
gives him enlightenment. King realizes where he went wrong despite his best
intentions. He voluntarily asks for punishment and be put to death and request
the Giant to take the third step by placing his foot on his ‘arrogant’ head and
crush it. With that gesture, Bhagavaan Vaaman was very touched. He asked King
to ask for any boon that he desired. Mahaa Bali loved his people so he asks for
one simple boon, “I will miss my countrymen, hence please allow me to visit my
kingdom once every year”. God agrees. Mahaa Bali is exiled ‘pushed’ down to the
bottom strata of 14-layered[v] Hindu-‘world’, into the Paataal-Loka. The simple boon asked by Mahaa Bali, turns
out to be a great boon because, in the process, inadvertently, Mahaa Bali
became ‘almost immortal’. Mahaa Bali has to remain alive to visit his subjects
every year and thus he has that rare distinction of being among only 7 such
individuals who are classified, not strictly as immortal but as ‘Chiranjeev’ (चिरंजीव) having a
long life.
Vaaman coroneted Baanaasur, the son of Mahaa Bali as new
King and sent Mahaa Bali in exile. Baanaasur reverses dole culture. Key
element, that a populist policy could be reversed, was intensive and extensive
public education, involving arousing human dignity and sense of duty among
people. It was not easy. Vaaman had to work on five-fold difficulties. One, as
Mahaa Bali was not an evil king, he could not be publicly denounced, punished
or killed to remove him and forced policy changes. Two, on the other hand, as
Mahaa Bali genuinely loved his people including Brahmins and wanted to help
them, (even though his actions were harmful to the community in long run) and
essentially, Mahaa Bali’s heart was clean, he deserved neither physical harming
nor dishonoring. Three, He had to undertake long-term public-education,
including that of Baanaasur to change their mindset against dole-governance.
Four, replace Mahaa Bali in such a way that he will not interfere in
governance. And five, to ensure Mahaa Bali remains a respected person over
millennia. A tall order, certainly. Vaaman succeeded in his task, We till date,
worship Vaaman and lovingly honor Mahaa Bali.
For 1-Page format of all 5-parts story, click: http://nmsresolution.blogspot.ca/2014/05/onam-maha-bali-vaman-vaman-jayanti-1.html
[i]
Bhikshaa looks similar to begging however, it is quite the opposite. Bhikshaa
means, going to the door of someone and accept, unreservedly, whatever is given
and use that for surviving that day discarding whatever is left and repeating
the same routine next day. If the given food is not enough, the Bhikshuk has to
happily starve, no buts and ifs. It is a
tough vow, but all the Brahmins of the yore were happy to comply.
[ii]
Varna-Vyavastha is erroneously identified as Caste-system by the Western
Indologists and accepted uncontested by copycat Indian ‘intellectuals’. It is
work-culture based group identity arrangement. The word, ‘Vyavastha’ means
‘arrangement’. It broadly identifies four groups namely,
Braahmin-Kshatriya-Vaishya-Shudra
[iii]
Aashram-Vyavastha is a guideline that roughly means dividing life in four
different pursuits. Learning in childhood until about 25 years of age,
house-holder’s life after approximately the age of 25, Semi-retired life
helping society between approximately 50 and 75 years and renouncing everything
after the age of 75 years and living a life of hermit
[iv]
From the epic Mahaabhaarat,”विद्यार्थीना कुतो सुखम, सुखार्थीना कुतो विद्या“.
Wise minister, Vidura explains in section entitled ‘Shanti Parva’
[v] As
per ancient Indian texts, there are 14 worlds including the earth on which we
stay. 6 are above and 7 are below ‘Bhu-Loka’ (Earth). In descending order, from
top most to bottom most, they are:
Brahma-Loka, Tapa-Loka, Jana Loka, Mahar Loka, Swarga-Loka, Bhuvar-Loka,
Bhu-Loka (Earth) Atala-Loka, Vitala-Loka, Sutala-Loka, Talaatala-Loka,
Mahaatala-Loka, Rasaatala-Loka and Paataala-Loka.
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