The Mahabharata

by Bibek Debroy

  Chapter 1537(209)

  ‘“The preceptor said, ‘One must always desire to follow unblemished brahmacharya. Considering the sins that arise from dreaming, one must wholeheartedly try to give up sleep.92 In sleep, the embodied being is overcome by rajas and tamas. Having lost its memory, it wanders around outside the body. Practising knowledge and thereafter enquiring about objectives, one must remain awake. Concentrating on vijnana, one must always remain awake at night. On this, there are feelings whereby one thinks about material objects during dreams. While the senses are suspended, the being behaves as if it still possesses a body. It has been said that Hari, the lord of yoga, knows how this occurs. The maharshis have said that what he has described is the truth. The learned say that when the senses are exhausted, everyone sees dreams. The mind has not been exhausted and it is said that is the reason. The mind is addicted to action and resolution is awake. That is the reason mental desire for prosperity surfaces in the mind during dreams. In this cycle, there are innumerable desires a being faces.93 They may seem to have disappeared from the mind, but the supreme being inside knows them all. The qualities of those deeds become known and present themselves.94 They affect the minds of beings and influence them. Those qualities of rajas, sattva and tamas present themselves. This is even if one has engaged in virtuous deeds that yield infinite fruits. The ignorant see images that excite wind, bile and phlegm. It has been said that sentiments of rajas and tamas are difficult to cast aside. Even when one’s senses are tranquil, there are resolutions in the mind. In the course of dreams, the mind perceives these through its sight. The mind is pervasive and unrestrained in all beings. The mind is based in the body. The door that is the mind does disappear.95 Everything that exists and does not exist becomes manifest in that state of sleep. But the learned person becomes acquainted with the quality of adhyatma,96 which is inside all beings. At that time, the mind only has the resolution to be attached to the qualities of the supreme god and objective. Through the powers of his own atman, he knows everything and knows himself to be divinity. He is engaged in austerities. He is as radiant as the sun and is beyond darkness. Because of the austerities, the being becomes like Maheshvara and like the prakriti of the three worlds. These are the kinds of austerities the gods engaged in. The asuras represented tamas and destroyed those austerities. This is what was respectively protected by the gods and the asuras. This is said to be the signs of ignorance.97 Know that the qualities of sattva, rajas and tamas also characterize the gods and the asuras. Know that sattva is the quality of the gods and that the other two98 represent the qualities of the asuras. Know that Brahma is beyond all this. He is immortal, radiant and Akshara. Those who are learned and have cleansed their souls go to that supreme objective. With the sight of knowledge, one is capable of recounting reasons about this. It is only through withdrawal that one is capable of knowing the brahman, which is not manifest.”"

  Chapter 1538(210)

  ‘“The preceptor said, ‘A person who does not know about those four things does not know supreme dharma.99 The supreme rishi obtained the manifest, and that which is not manifest, as tattvam.100 That which is manifest is in the jaws of death. Know that which is not manifest is the immortal objective. The rishi Narayana has spoken about the signs of inclination.101 Everything in the three worlds, the mobile and the immobile, is established on this. The traits of the dharma of renunciation102 are that this leads to the eternal brahman, who is not manifest. Prajapati has spoken about the characteristics of the dharma of pravritti. From pravritti, one has to return again.103Nivritti leads to the supreme objective. A supreme sage who is engaged in nivritti attains that supreme end. He is devoted to knowledge and always discriminates between what is auspicious and what is inauspicious. For that, one must know both the unmanifest and purusha. One must also know the one who is greater than the unmanifest and the purusha. One who is accomplished must specially look towards the differences between them. The signs of both of them104 are that they are without beginning and without end. They are both always subtler than the subtlest and greater than the greatest. They are similar in this way. But there are also differences between them. Prakriti’s dharma is creation and it has three kinds of traits.105 Know that the traits of the kshetrajna are the converse.106 Because of the qualities, prakriti is seen to have transformations. But purusha and the more powerful one107 are incapable of being comprehended. Creation results from the union108 and the attributes of action enable one to understand. A doer is characterized by action and withdrawal from action. Though words like ‘who’, ‘I’ and ‘this’ are used, they are meaningless. It is like a person who wears a headdress made out of three pieces of cloth. The embodied being is enveloped in sattva, rajas and tamas. Therefore, one must understand four subjects and aspects.109 Someone who knows this will not be confused, even when his time draws to an end. If one desires the celestial prosperity of the brahman, one must be pure in words and mind. For the body, one must observe fierce rituals and be engaged in unblemished austerities. The three worlds are illuminated and pervaded by austerities performed by the inner being. The radiance of the sun and the moon in the sky is because of austerities. The power of austerities is in knowledge. Austerities are praised in the world. Because of its attributes, austerities free a person from acts committed because of rajas and tamas. Brahmacharya and non-violence are said to be the austerities of the body. Control over words and the mind and tranquility are said to be austerities of the mind. In particular, following the ordinances, one must receive food from brahmanas. If one is restrained in food, the sins that result from rajas are destroyed. In one’s mind, one must withdraw from material objects and action. Thus, one must only accept that much of food as is necessary.

  ‘“‘When one is afflicted by old age and one’s end has arrived, one must act without any distress. One must confront it by fixing one’s mind on knowledge. Divested from rajas and the body, the embodied being silently moves around. When one is freed from action and one’s intelligence turns to lack of attachment, one is based in prakriti.110 When one is freed from the distraction of the body, one can also be freed from what comes after the end of the body.111 The creation and destruction of beings always has a reason. However, if one has belief in the supreme reason behind creation, one is freed from the compulsion to return.112 But there are those who are ignorant about the forces behind the end of the world and creation and destruction. They use their patience to hold up their bodies and use their intelligence to withdraw their minds. They withdraw from places and objects that are destructible and worship what is subtle. They know everything that should be known from the sacred texts. After death, some of them, with cleansed souls, attain the ultimate resort. Some virtuous ones worship the object of meditation.113 The supreme god cannot be destroyed and has been described as a flash of lightning. When the end comes, some have burnt their sins through austerities. All these great-souled ones go towards the supreme objective. The attributes114 are subtle and one must look at them with sight gained from the sacred texts. Freed from all possessions, one knows that supreme body. One has fixed one’s mind on dharana and has penetrated into what is inside. With the mind united with knowledge, one is then freed from the mortal world. Pure and having obtained the brahman, one attains the supreme objective. One obtains the knowledge that is free from folly and cannot be dislodged. This is the divine and illustrious one, without origin. This is Vishnu, who has the attributes of not being manifest. Those whose sentiments are pure have no desires and become content with that knowledge. With that knowledge, they base themselves in Hari. They suffer no decay and do not return. They obtain the supreme resort and take delight in the one who is without decay and without destruction. This is said to be knowledge and there is nothing else. The entire universe is bound down by thirst and is whirled around on a wheel. The strands of a lotus plant penetrate everywhere within the lotus. In that way, for those who are thirsty,115 it always penetrates everything in the body, from the beginning to the end. T
his is like a weaver using his needle and thread to move around everywhere in a garment. Like that, the threads of this cycle are bound down by the needle of desire. Prakriti is subject to transformation. Purusha is eternal. A person who knows this is freed from desire. The illustrious rishi Narayana, the refuge of the universe, revealed all this, driven by compassion for beings and for the welfare of the universe. This is immortality.’”’

  Chapter 1539(211)

  ‘Yudhishthira asked, “O one who knows about conduct! O one who knows about dharma! After discarding human objects of pleasure, what conduct did Janaka, the lord of Mithila,116 follow, so as to advance towards emancipation?”

  ‘Bhishma replied, “In this connection, an ancient history is recounted. By following this conduct, the one who knew about conduct, advanced towards great happiness. In Mithila, there was a lord of men named Janadeva and he was descended from Janaka. He thought about the dharma that would uplift him beyond the body. One hundred preceptors always dwelt in his residence. They showed him different kinds of dharma and some of them were heretical. But basing himself on the sacred texts, he was not satisfied with what they repeatedly told him about their determinations about death, birth after death and the nature of the atman. There was a great sage named Panchashikha, the son of Kapila. Having travelled the entire earth, he came to Mithila. He had ascertained the true knowledge about all kinds of dharma connected with renunciation. He had settled all the meanings, was free from opposite sentiments,117 and all his doubts had been dispelled. He was said to be the only rishi who was beyond the desire that characterizes humans. He desired the ultimate and eternal happiness that was so difficult to obtain. People were astounded at his form and thought that he was the supreme rishi, Prajapati Kapila, who expounded samkhya,118 himself. He was the first disciple of Asuri and was said to be immortal. For one thousand years, he119 had performed the sacrifice known as panchasrota.120 There was a circle of the followers of Kapila and they were seated. They wished to hear from him about the supreme being, who was not manifest. Because of his own sacrifices and austerities, the sage had become successful. He had obtained divine sight and had understood the difference between kshetra and kshetrajna. The single Akshara of the brahman is seen in many different forms. In that circle, Asuri spoke about the one who is not manifest. There was a brahmana lady by the name of Kapila121 and she was Asuri’s wife. Panchashikha became his122 disciple and suckled milk at her breast. Because he suckled milk from the breasts of Kapila’s wife, he came to be known as his son and obtained supreme intelligence. The illustrious one told me about how he became Kapila’s son.123 He also told me about how Kapila’s son obtained every kind of supreme prosperity.

  ‘“Kapila’s son knew about supreme forms of dharma and also knew that those one hundred ordinary preceptors were confused about the reasons. Kapila124 therefore presented himself there and Janaka became devoted to him. He abandoned those one hundred preceptors and started to follow him. For the sake of supreme welfare, following dharma, he bowed down before him. He taught him about supreme emancipation, described as samkhya. He spoke to him about being free from birth and about being free from action. Having spoken to him about being free from action, he spoke to him about being free from everything. He spoke about being attached to action, and about the fruits those acts lead to. ‘These cannot be trusted, since they are certain to be temporary and subject to destruction.125 There are some who argue that people can directly witness the destruction. They therefore say that the supreme words of the sacred texts have evidently been defeated.126 They say that there is no atman and one’s self is subject to death, hardship, death,127 old age and decay. A person who holds the view that the atman is different is completely confused. If something that does not exist is thought of as without decay and without death, then the king should also be thought of in that way.128 Whether something exists or does not exist should be determined by the signs of its existence. How can the progress of people be determined to be based on such an object? The foundations of a conclusion must be based on what can be directly seen. Even if the sacred texts hold a different view, without direct evidence, one cannot arrive at such a conclusion. One’s sentiments cannot be influenced by guesses. Thus, the view that there is another being in the body should actually be held to be the view of non-believers.129 A banyan tree results from a single seed. Clarified butter results from the process of cooking. These are said to be properties of different species. Lodestone and the sun-crystal130 drink up water.131 When one is dead, why should there be a being that approaches the gods? There is certain proof that once one is dead, there is a cessation of action. However, these are not valid arguments for something that does not have a form. The immortal cannot be realized by ordinary mortals. There are some who say that rebirth is because of ignorance and because of the attempt to undertake action. The reasons are avarice and confusion and inclination towards sin. Ignorance is said to be the field, and deeds performed earlier are like the seed. Thirst generates affection and that leads to rebirth. It lies hidden in the consciousness. When the mortal body is burnt, it is born again in a different body, preserving the spirit.132 This has been heard from some as the truth. However, since the body that one is born in may be a completely different one, how can there be an association between the two? In this case, what desire can there be for donations, learning and the strength of austerities, since the results of all such deeds are held to be obtained by someone else?133 There are others who are miserable because of the deeds that they have performed earlier. One must arrive at a determination after looking towards this misery and joy. When the body is crushed by a club and is born again, it is sometimes held that the consciousness that results is a different one. This is held to be like seasons, years, lunar days, cold, heat, the pleasant and the unpleasant. Like these, one passes on,134 but the spirit is preserved. However, this135 will be overcome by old age and be destroyed by death. Like a house that is progressively weakened, it will eventually be destroyed. The senses, the mind, the wind, the blood, the flesh and the bones are all progressively destroyed and enter the elements that created them. There are many reasons that arise in the mind about the paths followed by people, the obtaining of the fruits from the dharma of donations, the meaning of the words in the Vedas and the conduct of people. But none of these would be valid.136 Reflecting on such things, different people head in different directions. Some submerge in them and obtain intelligence. Others age like trees. Every being is made miserable because of good and bad deeds. The sacred texts bring them back, like elephants by those who control elephants. Thus, there are many who desire happiness, but are unwilling to pay the price. They are overcome by greater misery and like people who have been separated from their meat,137 come under the subjugation of death. Everyone is certain to be destroyed. What is the point of relatives, friends and possessions? If one abandons these in an instant and then departs, one does not return. Earth, space, water, fire and the wind always nourish the body. If one thinks of this, how can one be freed of desire? However, these are also destroyed and there is no happiness in these.’ These words were supreme and were without deception. With the atman only as a witness, they were beyond disease. Hearing them, the king was astounded. He glanced towards him138 and got ready to ask him once again.”’

  Chapter 1540(212)

  ‘Bhishma said, “Janadeva, Janaka’s descendant, was thus instructed by the supreme rishi. He again asked him about existence and non-existence after death. ‘O illustrious one!139 If there is indeed a consciousness after death, then what is ignorance and what is knowledge? What does one do? O supreme among brahmanas! If it is seen that all good deeds are destroyed, then what is the difference between being distracted and not being distracted? Whether there is attachment, or whether there is lack of attachment, a being is destroyed. Why should one undertake acts? What should one determine and resolve? What is the truth about this?’ He was thus confused, foolish and enveloped in darkness.140

  ‘“The wise P
anchashika pacified him by speaking these words to him. ‘There is no destruction in that excellence.141 Nor is there any existence in that excellence. This is an accumulation of the body, the senses and consciousness. They circle independently, but also influence each other and lead to action. The five branches are the elements of space, wind, fire, water and earth. They follow their own natures and are naturally distinct. Space, wind, heat, liquids and earth—these five come together in the body and become one. Knowledge, heat and wind—these are the three that give rise to action. The senses, the objects of the senses, natural consciousness, the mind, prana, apana and transformations flow from the elements. Hearing, touch, taste, sight and scent are the five senses and their qualities result from consciousness. When this is united with knowledge, three kinds of pain are said to be certain—happiness, unhappiness and the absence of both unhappiness and happiness. Sound, touch, form, taste and smell—these five exist in the body until the time of death. With the sixth quality of knowledge, they bring about everything. All acts, renunciation and all determinations about the truth depend on these. Intelligence is said to be the supreme, great and imperishable seed.142 If a person sees the atman in this accumulation of qualities, then his sight is faulty and his infinite misery will not be destroyed. If a person looks on these as not being the atman, then he has no sense of ownership. In such a case, sorrow lacks a foundation to which it can attach itself. That is the reason there is the supreme sacred text known as samyangamana.143 I will expound this to you. For the sake of your moksha, listen attentively. Renunciation is recommended for all those who wish to be free of their deeds. However, those who have always been versed in false views have to undergo hardship and sorrow. Deeds are for renouncing objects. Vows are for renouncing objects of pleasure. The yoga of austerities involves the renunciation of happiness and terminates in the renunciation of everything. I will tell you about what the learned have described as the path for renouncing everything. That leads to the alleviation of misery. Anything else leads to hardship. The five senses of knowledge, and the mind as the sixth, are based in consciousness. I have spoken of the mind as the sixth and there are the five organs of action. Know that the two hands are the organs of action and the two feet are the organs of movement. The penis is the organ for procreation and pleasure and the anus is the organ for release. The mouth is specially for uttering words. Know the movements of these five. With intelligence, there are eleven144 and these must be cast away from the mind. The ears, sound and consciousness—these three are required for hearing. It is the same for touch, form, taste and smell. These fifteen145 are required for the reception of the qualities. Three kinds of sentiments also present themselves. These three are sattva, rajas and tamas. In all kinds of attempts, they lead to three kinds of pain. Jubiliation, delight, happiness, joy, tranquility in consciousness, irrespective of whether a reason is present or absent for this state of consciousness—these are the qualities of sattva. Dissatisfaction, repentance, sorrow, avarice, lack of forgiveness, irrespective of whether a reason is present or absent—these are the signs of rajas. Lack of judgement, confusion, distraction, dreaming and excessive sleep, irrespective of how these have been caused—these are the many qualities of tamas. If there are any signs of delight in the body or the mind, these should truly be known as the attributes of sattva. If there is any association of repentance or sorrow in a person, without any reflection, this can be identified to have been caused by rajas. Thus, if there is any confusion in the body or in the mind, even if it is incomprehensible or indiscernible, that has been caused by tamas. Hearing originates with sound and the ears base themselves on it. In the science of hearing, one cannot discern any difference between the two.146 The skin, the eyes, the tongue and the nose, as the fifth, are also like that. Touch, form, taste, smell and consciousness are based on the mind. The ten147 undertake their own tasks, separately and collectively. Know that consciousness is the eleventh and intelligence is the twelfth. As long as these work together, tamas cannot be destroyed.Their simultaneous operation is commonly known as conduct. The learning of the sacred texts has earlier determined the working of the senses and the three kinds of qualities have been thought of. Confused by them, consciousness swiftly roams around amidst what is impermanent. Even at the best of times, this is said to be tamas happiness. If one does not serve what has been described in all the sacred texts, then one is enveloped in darkness and serves what is false and manifest. These are the thoughts on how dependence on the qualities leads to individual action. Some follow them completely and some not at all. There are those who have thought about adhyatma. They speak of this accumulation as kshetra and what exists in the mind as kshetrajna. This being the case, what is destroyed? What is eternal? All beings are driven by these reasons and their natures. Once a river has entered an ocean, it gives up its name. The spirit is destroyed in that way and no longer has an individuality. This being the case, after death, how can consciousness again be born? The jivatma merges and nothing in the middle can be grasped.148 If a person possesses intelligence and knowledge about moksha, without any distraction, he then desires his own atman and does not get tainted by the fruits of any evil acts. He is like the leaf of a lotus, sprinkled with water. He is freed from the many firm bonds, whether these arise from offspring or from the gods.149 He abandons both happiness and unhappiness. He is freed and goes to the foremost one, who is without any signs. This is the auspicious one. Accepting the proofs of the sacred texts, he then lies down, beyond old age, death and fear. His good deeds are destroyed. He is beyond the sins too. Therefore, the fruits of these are also destroyed. The great one is pure, free and without signs. He sees and gets attached to that greatness. When the strands are severed, a spider that has been stationed there, falls down. Like that, he is freed from his miseries, which are crushed like rocks on a mountain. A ruru deer casts aside its old horns and a snake its old skin. Like that, he goes beyond what can be seen and casting aside his miseries, is free. When a tree is about to fall down on water, a bird abandons it. In that way, he casts aside his happiness and unhappiness. He is free and goes to the supreme one, who is without any signs. A song is sung about the king of Mithila.150 When he saw that his city was being burnt by a fire, he said, “Not even a chaff of mine is being burnt here.”151 The lord of the earth had himself said this.’ Having heard these words about the immortal objective, spoken by Panchashikha himself, the king of Videha looked at everything. He ascertained the truth about everything and roamed around in great happiness, bereft of sorrow. He who reads this, determined to pursue moksha, always considers this and never decays. He does not suffer miseries because of any calamities. He is freed, like the lord of Mithila after meeting Kapila.”’