Dharmic WavesDon’t Just Believe—Think: The Power of Right Knowledge
Setting the Stage
We all know that the Bhagavad Gita was heard by two people: Arjuna, and Dhritarashtra—through the words of Sanjaya.
One transformed his life with that knowledge, understanding the complexities of existence and the way of dharma.
The other… dismissed it as Krishna merely trying to influence Arjuna.
What does this tell us?
That knowledge, however divine, depends entirely on the receiver.
It’s not the clarity of the message that matters—it’s the clarity of the mind that hears it.
How Do We Know What Is Right?
But this brings us to more questions:
- How do we know if we are seeing things clearly?
- How do we learn what is true?
- Does holding a belief for years make it valid?
- Does something become true just because it sounds logical?
- Or worse, because it’s popular or emotionally satisfying?
These questions are not just philosophical luxuries—they are essential in a time when information is abundant, but wisdom is rare.
The Media Mirage
In modern times, many of our choices are no longer entirely our own. Media—perhaps the world’s most effective brainwasher—shapes perceptions, reinforces biases, and builds illusions faster than we can think. It sets narratives that dominate not only politics, but even culture, religion, and lifestyle.
The most concerning part? People knowingly accept falsehoods over truth. Why? Because it’s more entertaining. It feels easier. It fits into short attention spans and feeds our emotional desires. For the younger generation especially, truth often takes a backseat to fun. Harsh realities are pushed aside in favor of comfortable fantasies.
If Not the Media, Then Whom to Trust?
If media is unreliable, where should we look?
Can we even trust books—especially historical or religious texts?
Just because something is written—does that make it true?
The real question is: How can we validate the righteousness of what we read or hear? And more importantly: What is righteousness? What is dharma?
These are not questions with simple answers. In fact, the Bhagavad Gita and the Mahabharata revolve around precisely these dilemmas. They don’t offer ready-made solutions—but they do show us how to think clearly, ethically, and with awareness. And yet, even these sacred texts are not spared from reinterpretation, distortion, and debate.
Arjuna vs Karna: A Useless Internet Debate!
Let’s take one such example—the wildly popular Karna vs Arjuna debate. Is this really a debate? On what basis?
Before choosing sides, ask yourself:
Are you seeking the truth—or just echoing what you saw in a movie or web series? (comfort)
What Do the Scriptures Actually Say?
Let’s turn to the Critical Edition of the Mahabharata, a scholarly reconstruction that removes later interpolations and aims to preserve what Vyasa originally composed. Among its most reliable English translations is Bibek Debroy’s, published by Penguin India.
Let’s look at the famous part, Virata Parva.
Here, the Pandavas are in exile and living incognito. When the Kauravas attack the Matsya kingdom, Arjuna (as Brihannala) stands alone and defeats Bhishma, Drona, Kripa, and Karna—not once, but multiple times.
— Mahabharata, Virata Parva, Section 47 (Go-Grahana Parva), Chapter - 651 (55) (Bibek Debroy, Critical Edition)
This is not metaphor or exaggeration.
It is textual fact—directly from scripture.
Arjuna’s superiority isn’t a narrative twist. It’s foundational.
Then Why the Confusion?
Because modern media prefers emotional drama over moral clarity.
Karna is easy to romanticize:
- The tragic hero
- The misunderstood
- The poetic victim of fate
Arjuna, however, represents complexity.
- Duty over ego
- Dharma over emotion
- Reflection over reaction
That’s harder to dramatize.
And so, Karna becomes popular.
Arjuna becomes overlooked.
Truth gets replaced by sentiment.
We think we are informed. But in truth—we’re simply entertained.
But Then, Where Is Dharma?
To those who say “Karna was greater”, ask:
If that’s true, why did he lose?
What then is the purpose of the Mahabharata?
At this point, some may even ask: How can we trust Debroy’s translation?
What if it’s manipulated?
That’s a fair doubt. And it brings us to our greatest tool: our own intellect.
Blind belief—whether in ancient texts or modern headlines—serves no one.
We must read, compare, reflect, analyze, question, and reason
Only then will truth rise above the noise.
Mahabharata Is Not About Power
The epic is not a battle of biceps or bows. It is a journey through moral complexity.
Karna, though valiant, knowingly chose the side of adharma.
- He sided with Duryodhana despite knowing the injustice
- He was complicit in Draupadi’s humiliation
- He broke rules in war for personal pride
These weren’t accidents—they were choices.
Arjuna, meanwhile, constantly questions himself. He resists war, he reflects, he obeys Krishna despite personal suffering.
If Karna is made the hero, what happens to the concept of dharma itself?
What’s left to teach if the one who chose adharma is celebrated as nobler?
Is Dharma Subjective?
Some may wonder—“Isn’t righteousness subjective?” In this context, doesn’t it vary from person to person? The answer is both yes and no.
Yes—it feels subjective, because our minds are clouded by ego, trauma, and desire.
But deep down, we all know what is right. The voice is within us. The only task is to nurture it and rise above the noise.
In a world full of quick fixes and loud opinions, it takes strength to be quiet, reflect, and listen to our own conscience.
So, What Should We Do?
We must stop asking:
“What sounds right?”
And start asking:
“What is right?”
It’s not easy.
Truth is subtle.
Dharma is difficult.
And the right knowledge is often hidden beneath layers of noise.
But if we use:
- Our eyes to observe
- Our mind to reason
- Our courage to question
- And our heart to seek clarity
…we can walk the path of righteousness—not just in theory, but in action.
Because in the end:
The mind that seeks entertainment is easily fooled.
The mind that seeks truth—is free.