Divine Commands and Natural Laws: The Interplay of Karma Between Treta and Dwapara Yugas
In the vast timeline of Itihasa—the recorded history of the
cosmos—the actions of the Divine are never arbitrary. They are bound by the
very laws of Karma and Rta (cosmic order) that govern all sentient beings.
Central to this understanding is the relationship between the Avatars of Vishnu
and the elemental Devas who manage the physical world. While the Avatar is the
supreme consciousness in human form, the stories of Lord Rama and Lord Krishna
illustrate a profound truth: even the Divine respects the cyclical nature of
debt and consequence.
The Sethubandhanam: A Challenge to Natural Law
During the Treta Yuga, Lord Rama faced the monumental task
of crossing the ocean to reach Lanka. The Vanara army, led by Nala and Nila,
attempted to build a bridge, but the heavy stones immediately sank into the
depths. This moment serves as a primary example of the tension between human
necessity and the fixed laws of physics governed by Varuna, the deity of the
oceans.
When Rama’s prayers to Varuna went unanswered for three
days, his “Shanta” (peaceful) nature gave way to “Krodha”
(righteous anger). He took up his Kodanda bow, ready to unleash the Brahmastra
and dry up the seas. Varuna appeared, trembling, and reminded Rama that water
is inherently deep and stones are inherently heavy. However, under the pressure
of Rama’s divine command, the laws of nature were temporarily suspended. The
stones floated, and the Ram Setu was built.
While this was a victory for the mission to rescue Sita, it
represented a “karmic debt” forced upon the elements. In the Valmiki
Ramayana, Varuna acknowledges Rama’s power but pleads for the integrity of his
own domain:
“O Raghava! Earth, air, ether, water and light,
following their own nature, remain eternal. I am unable to make the water
shallow or to stop the waves, but I shall make it possible for the rocks to
stay on the surface.” (Valmiki Ramayana, Yuddha Kanda, Chapter 22, Verse
25-26)
The Dvapara Yuga: The Submergence of Dwarka
Fast forward to the end of the Dvapara Yuga, where the same
soul, now as Lord Krishna, resided in the magnificent island city of Dwarka.
Unlike the bridge of Rama, which was forced to float against nature, Dwarka was
a city of opulence built upon the sea. As the timeline of the Avatar neared its
end and the Yadava clan fell into internal strife due to a curse, the
“phala” (fruit) of the previous age’s actions began to ripen.
The very ocean that was forced to yield to Rama now
reclaimed what was its own. As Krishna prepared to leave his mortal coil, he
instructed his people to vacate the city, for the sea was waiting to swallow
it. The suspension of natural law that Rama demanded was “repaid”
through the submergence of Krishna’s kingdom.
The Srimad Bhagavatam describes the scene of the ocean
reclaiming the land:
“The ocean, which had been held back, suddenly rushed
into the city and swallowed it up, as if the debts of the past were finally
being collected.” (Srimad Bhagavatam, Canto 11, Chapter 31, Verse 23)
The Inevitability of Karma
This narrative arc across two Yugas teaches that Karma is
not merely a moral tally but a structural law of the universe. When Rama forced
the rocks to float, he exercised his “Ishvara” (Supreme Controller)
status. However, to maintain the balance of the world, that energy eventually
returned to equilibrium.
The transition from the floating stones of the Treta Yuga to
the sinking city of the Dvapara Yuga highlights several key theological points:
The Law of Compensation: For every miracle that defies
nature, there is a subsequent return to the natural state.
The Vulnerability of the Avatar: By taking a human form, the
Divine subjects itself to the rules of the material world, demonstrating that
no one is “above” the consequences of action.
The Change of Yugas: The bridge was a symbol of
“Yoga” (union/connection), while the sinking of Dwarka symbolized the
dissolution (Pralaya) required before the start of the Kali Yuga.
Symbolism of the Sea and the Stone
In Hindu thought, the sea represents the subconscious and
the vastness of Saṃsāra (the cycle of birth and death). The stone represents
the heavy burden of our ego and past deeds. Rama’s ability to make stones float
symbolizes the power of “Bhakti” (devotion) and “Dharma” to
keep one afloat in the ocean of existence. Conversely, the sinking of Dwarka
serves as a reminder that all material manifestations, no matter how divine or
grand, are temporal.
Ultimately, the story of Varuna, Rama, and Krishna is a
lesson in humility. It suggests that while we may occasionally bend the world
to our will through strength or prayer, the cosmic balance—overseen by the same
Divine that performed the miracles—will always find its way back to center.