Archive for January, 2012


Khalil Gibran on Love

When love beckons to you, follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams
as the north wind lays waste the garden.

For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.

Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.

All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.

But if in your fear you would seek only love’s peace and love’s pleasure,
Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.

When you love you should not say, “God is in my heart,” but rather, “I am in the heart of God.”
And think not you can direct the course of love, for love, if it finds you worthy, directs your course.

Love has no other desire but to fulfill itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love’s ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

Praise to the emptiness that blanks out existence. Existence:
This place made from our love for that emptiness!

Yet somehow comes emptiness,
this existence goes.

Praise to that happening, over and over!
For years I pulled my own existence out of emptiness.

Then one swoop, one swing of the arm,
that work is over.

Free of who I was, free of presence, free of dangerous fear, hope,
free of mountainous wanting.

The here-and-now mountain is a tiny piece of a piece of straw
blown off into emptiness.

These words I’m saying so much begin to lose meaning:
Existence, emptiness, mountain, straw:

Words and what they try to say swept
out the window, down the slant of the roof.

.

 

Bhishma for me symbolizes purity and eternal wisdom.  Someone who is the guiding force in the family. I came across few line which showed Indian people’s admiration for him. The line are as follows :

  • If there is some sea one needs to bath in-order to be one with his spirit, then one would do so.
  • If there is some Mountain one needs to climb in-order to be one with his spirit ,then one would do so.
  • If there is some pilgrimage one needs to make in-order to be one with his spirit ,then one would do so.
  • If there is some fire one needs to walk through in-order to be one with his spirit,then one would do so
  • If there is some sacrifice one needs to make in-order to be one with his spirit,then one would do so.

To be one with the noble spirit of Bhishma is the desire and dream of every warrior because there is no greater character who sacrificed everything and yet remained true to the rules or as they say to warrior code (kshatriya Dharma) , even when those rules caused him terrible misery and eventually a painful death.

I, like every child growing up in 1990s watched Mahabharata being telecast on India channel (Doordarshan to be exact) . There were usually fights over who the better fighter was in Mahabharata, Arjun or Karna or Bhima. Some even said that Krishna should be also included into list. The story dates back to the time of 4000 B.C (now whether it is real story or not, one would not discuss but it was a story none the less). So when on those Sunday mornings it use to get telecast in Tv channels. Everyone use to be ready. One of our family friend’s son who was couple of years younger than me got so much impressed that he changed his name to Arjun. Much like it happens in childhood, I wanted my name changed too. I suggested Arjun but I was told that it was already taken. In reality my parents never wanted to change the name but were amused and were looking for some entertainment. When I suggested Karna, the reply was one of your uncle is karna, so no.  The whole idea about the name change was associated with the personality of the being or the fact who was greater warrior. Someone who could beat Arjun too (the supposedly the best warrior which we knew or I knew)

Then during one of the episodes I observed a man very old and wearing everything white, but  nobody wants to be old. Fortunately there was a story behind and the whole episode had its video series too.  I though of knowing about him more well,  the elders did narrate that he was Bhishma and he was the grand-father of  kauravas and Pandavas, in short he could spank them all (nice :)). I thought of knowing more about him, so I watched the starting episodes and discussed with others. It came to being that he chose to give always the right to the throne so that his father could marry a fisher-woman. The most notable point being that he was the son of Ganga, the most sacred river for Hindus and Indians. His father shantanu was king of hastinapur ,a powerful kingdom in north India.

The story of his life was such that he  abstained from throne so that his father could marry a fisher-woman since the fisher-woman’s father wanted his to-be (unborn) grandson to sit at the throne of Hastinapur which was certainly not possible when Bhishma (or Devavratha as he was originally known) was there as crown prince. Bhishma then took the vow of not marrying so that his off-spring might not stake a claim on the throne later. This vow at that time was called to be a rare one and a AKHAND Pratigya (unbreakable vow). It was much to the disappointment and frustration of his father , who blamed himself till the end of his time, for doing this to his son.

He took the another vow that anybody who sits on the throne of Hastinapur will be in synonym with his father’s position. Therefore he would do (Bhishma) as the king will commanded and his loyalty will be to the throne alone and none so ever. The second vow that he took became a reason for concern since Dhitrashtra (the blind king and father of Duryodhan) was not able to take right decisions owing to his love to his ever angry, egoistic son Duryodhan who was incited by his shakuni uncle (who was the crown prince of Gandhar or Bactira or Presently known as Afghanistan).

What followed was a war that nearly destroyed the entire India/ Bharat as it was called then and the epic war in India was called “Mahabharata” or “the great Indian war “. In short Bhishma was the epitome of culture and tradition in the ancient India. Though his act to look other way when Draupati (The queen of Pandavas) was been stripped naked by the kauravas is seen with contempt and anger. Here too it is said that it was his two vows that he took that made him incapable of stopping such an act. It was then left to Krishna to stop  kauravas from outraging the modesty of Draupati.

There was another instance when his half-brother was insulted in a marriage ceremony by the brides father (the king of other kingdom) by not inviting in the swamwar ( where a bride can choose their own groom). Apparently the act was done to insult Bhishma and Hastinapur by the king’s family. It was  a revenge act to get even as the king’s father was insulted when he had proposed the marriage of his daughter to Bhishma. Whereas Bhishma’s father Shantanu had laughed off that matter ( showing that there was huge class difference between both the kings). This act of insult to his half-brother did not go down well with Bhishma and he single-handedly went and captured three princess who were to get married in swamwar in order to get them married to his half-brother in the presence of all the princes of India present there and the king himself. (and none were able to do anything)

The three sisters were namely ambika, amballika and Amba. Salwa, the ruler of Saubala, and Amba (the eldest princess) were in love. Upon reaching Hastinapura, Amba confided in Bhishma that she wished to wed Salwa. Bhishma then sent her back to Salwa who turned her down as it was humiliating for a man to accept a woman who had been so long in the company of another man. She then naturally approached Bhishma for marriage who refused her, citing his oath. Amba, humiliated and enraged beyond measure, vowed to avenge herself against Bhishma even if it meant being reborn over and over again.Burning for vengeance all those years ago, Amba had left Hastinapur and gone into the forest, where she sought the shelter of the sages. With their help she worshipped Lord Shiv to gain the boon she wanted: To cause Bhishma’s death.

Years passed and Amba performed the most austere and extreme austerities to please Shiva. Finally, Lord Shiva appeared and asked her what she desired. She requested a body whereby she would be able to destroy Bhishma. Shiva granted her wish. Bowing before him, Amba surrendered her body into the sacred fire so that she may be reborn according to Shiva‘s blessing.

Amba took rebirth and was a reason for the death of Bhishma in the battle of Mahabharata.Amba was reborn as Shikandi, with full memory of his past life and vendetta against Bhishma. His body was male but his mind was female and thus Shikandi gained notoriety in the kingdom for being not quite male or female but both. During the ninth day of battle it was observed that till Bhishma is there kauravas will never lose but neither will Bhishma defeat Pandavas as he considered them as grandchildren just like kauravas.The war was thus locked in a stalemate. As the Pandavas pondered over this situation, Krishna advised them to visit Bhishma himself and ask him to suggest a way out of this stalemate. Bhishma knew in his heart that the Pandavas were righteous and chaste, and that he stood as the greatest obstacle in their path to victory, so when they visited Bhishma, he told them that if faced by an other gender that is a gender which has both features of a male and female in battle he would stop to fight and not lift weapons against her.

Therefore on tenth day of battle shikhandi accompanied Arjun (The favorite grandson of Bhishma). Upon seeing shikhandi Bhishma knew that he could not shoot him as it was Amba.(she had taken rebirth half man and half woman). Krishna provoked Arjun to shoot Bhishma. So Arjun shot Bhishma reluctantly with arrows and a death-bed was created for Bhishma. Bhishma was given a death wish by his father when he took those vows that he could choose the time of his death. Therefore till the time war was not over Bhishma laid there on the arrows, shot by Arjun. In all this event Bhishma was very proud of Arjun showing his ability (In reality Arjun wouldn’t have stood a second in front of him had he not disarmed himself). None the less this was the personality of Bhishma. Once in a war he deliberately struck Krishna with an arrow so that Krishna could take up arms and break his vow of not fighting for anyone. In a fit of rage Krishna had even ran with a wheel in his hand to kill Bhishma ( Bhishma being more than willing to die by hands of Krishna, but it was Arjun who stopped Krishna from Killing bhishma falling on his feet). There is a pic to depict whole act. The pic stands out for me in whole of Mahabharata.

Therefore back to the debate over choosing what to be. I finally was able to decide and it was Bhishma.  As far as name goes well Bhishma’s real name was Devavratha , so it really doesn’t matters that what the name is. It is the actions and more importantly the personality that matters. It was said his personality was the best that could be, fit for kings. Therefore the best man, but yes the catch being not the one made for marriage.

Bhishma on Mangement :

To be honest Mahabharat  has more to do with understanding the personality of character than  management these characters did. Still however every character had a distinct set of rules of getting things done. In the case of Bhishma it is more in terms of ethics. He was a very ethical man for whom rule and principles were supreme.He was an idealist but it was his vow towards Hastinapur that led him not to act on certain situations causing outrage among masses sometimes.

If one wishes to identity any manager with him, then he would be one who worked hard to create an organization on ideal principles.

Bhishma in today’s world :

Now this was a tricky one though I went around and tried to get a feel of the situation as to what people in India think about that, therefore it was two candidates which were narrowed. Both are from strong political parties in India namely Congress and BJP. The names are Dr. Manmohan Singh from congress and Atal Bihari Vajpayee from BJP. Without doubt both are statesmen and honorable people and I somehow felt they were right in today’s time to be named as Bhishma.

However, about who is the Bhishma of Indian Business world. I sensed that I always knew that answer. It is Ratan Naval Tata.

 ps: One knows that one cannot be an exact replica of bhishma but as far as I am concern, he is the only hero for me in entire Mahabharata and everybody wants to emulate their heroes. Isn’t it… ?

Plus on naming present day people who are close to or might resemble characters well, I doubt that I might have the wisdom to always come out with a name or even write. Now nobody wants to get spanked by naming someone a Duryodhan ( Though wise people will always be able to find such characters 🙂 )

Mahabharat is one of my favorite mythological books along with Iliad. Somehow I find it more real compared to Ramayana. Although many in India regard Ramayana as “the” book, I personally beg to differ. For me Ramayana symbolizes bondage but Mahabharata unleashing of spirits and thoughts, for someone who does not like bondage much, Ramayana might not excite much (Though I guess that talk might be blasphemous to some. I would just say it is the choice of having something spicier ).

Mahabharat offers a variety of characters whom we in this present world could relate to and I would be trying to give my own understanding of the characters as time goes on, hoping to find some answers myself too in the process. Additional to that I can say Business Sutra  reignited my interest for it providing a different perspective and a deep insight into Mahabharat. I enjoy the Business Sutra very much started on CNBCTV18 in which Devdutt Pattanaik  talks about mythology. I can honestly say that it is a delightful experience listening to him. I have rarely seen someone describe and enlighten people about Indian manuscripts and old age text like he does and use it in terms of management.

In the coming posts I would talk and think about certain characters which made me think and question. For a list they would be as follows:

  • Bhishma
  • Karna
  • Arjun
  • Yudhishtar
  • Bhim
  • Krishna
  • Duryodhan
  • Shakuni
  • kunti
  • shantanu
  • Ganga
  • Nakul and sehdev
  • Draupadi
  • Durshashan
  • Balram
  • Ghatotkach
  • Barbarika or Khatushyamji
  • Abhimanyu
  • Dhitrashtra
  • Gandhari
  • Pandu
  • Satyawati
  • Dronacharya
  • Sanjay
  • Vidura

Now one would try to start it generation by generation but would dare say that it would not always be that restrictive……. It may vary as per my admiration for the character (and mood)  so bear with me who ever will read it,apologies before hand if it puts you off. It will be more in terms my understanding of these characters…

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