by Bibek Debroy
Chapter 1572(244)
‘“Vyasa said, ‘There may be a disciple with qualities, one who has been freed from opposite sentiments and having established himself in artha and dharma, is inquisitive. Such a person should be told, and made to hear, about this greatness. Space, wind, light, water and the earth as the fifth, existence, non-existence and time—these exist in all beings formed by the five elements. The gaps are space and the sense of hearing is formed by that. A person who knows about the ordinances of the sacred texts knows that sound is its quality. Movement and prana and apana are constituted by the wind. Know that the sense of touch and touch itself is its452 essence. Heat and the light in the eyes are full of light. Know that its qualities are the warmth in the body. Liquid discharges, juices and fat are instructed as belonging to water. It is held that the sense of taste and the tongue represent qualities of water. Bones, teeth, nails, beard, body hair, hair, veins, arteries, skin and all solid objects are the essence of the earth. The nose is said to represent the sense of smell. The sense associated with scent is known to represent the essence of the earth. Each succeeding element possesses the qualities of the preceding one.453 The sages know that everything flows from the aggregate of the five elements. The mind is the ninth and intelligence is said to be the tenth.454 The eleventh is the atman inside and this is said to be superior to all the others. Intelligence tries to analyse the atman and the mind tries to explain the atman. Through deeds, it is possible to infer that the atman is inside the body.455 All living beings are characterized by these456 and time. But a wise person sees it457 as untainted and does not suffer from confusion.’”’
Chapter 1573(245)
‘“Vyasa said, ‘It458 is separate from the body and exists in a subtle form inside the body. Following the deeds mentioned in the sacred texts, those who are conscious of the secret texts, can see it. When the rays of the sun travel around, their coming and going cannot be seen. In that way, it is freed from the body and moves around, but it is beyond human powers to detect this.459 However, the sun’s radiance can be seen in an image in the water. In that fashion, the image of the soul can be seen in the gross body. In its subtle form, it is freed from the body. Those who have controlled their senses and know about the truth can perceive this. Whether asleep or awake, they always think about the atman. Primarily, they are free from opposites and abandon all tasks connected with rajas. Day is like night to them and night is like day. These yogis always practice yoga and have their atmans under control.460 It is eternal. But because of qualities, it is not eternal in living beings. It is without birth and without decay and roams around in subtle form, with those seven.461 If a man has not been able to conquer his mind and his intelligence even in his sleep, he distinguishes between his body and someone else’s body and experiences happiness and unhappiness. That is the reason he obtains misery. That is also the reason he obtains joy. He experiences anger and greed and acting in accordance with these, faces calamities. In his dreams, he obtains great riches and performs auspicious deeds. But when he awakes, these cannot be seen. The extremely energetic atman is located in the hearts of all beings. However, because of being enveloped with tamas and rajas, it cannot be seen in the bodies. But there are those who are devoted to the sacred texts and yoga, searching for their own atmans. They look for that other form, which is as firm as a vajra. Different beings have been created, with the four ashramas and their tasks. But of these, yoga is the foremost and it takes one to the supreme brahman. Meditating, immersed in yoga and tranquil, Shandilya spoke about the seven subtle ones and the six strands of Maheshvara.’”’462
Chapter 1574(246)
‘“Vyasa said, ‘There is a colourful tree of desire in the heart. It is generated from the store of confusion. Anger and insolence constitute its gigantic trunk. The desire for knowledge is the source of its liberation. Ignorance is its root and delusion sprinkles it with water. Jealousy makes up the leaves. Earlier acts provide the fertilizer. Lack of judgement and lack of thought are the branches. Sorrow makes up the terrible smaller branches. The thirst that seduces are the creepers that surround it from all sides. Those who are extremely greedy, desiring the fruit, worship that giant tree. They seek those fruits, tied up in bonds of effort. As long as one is tied down by those bonds, the tree attracts a person. But if a person endeavours, he can go beyond misery and transcend them both.463 A person whose wisdom is accomplished and bursts forth burns down the tree, like the poison in a person afflicted with disease being destroyed. Aversion becomes his foundation and forcibly destroys its foundation.464 Distraction is severed through renunciation and by resorting to supreme tranquility. A person who knows that desire only attracts, can use the knowledge of desire to kill it and go beyond misery. The body is described as a city and intelligence as its lord. For intelligence, which is based in the body, the entity known by the name of the mind is the one that thinks of the objectives. The senses are the subjects in the city and it is for them that tasks with objectives are performed. It is there that two terrible taints exist, known as tamas and rajas. With the lords of the city,465 the citizens remain alive for this. Serving those two taints, the ones without the gates466 also serve those objectives. It is difficult for intelligence to be conquered.467 Nevertheless, its dharma is said to be the same as that of the mind. The citizens468 are agitated by the mind and lose their stability. The intelligence strives for objectives that are damaged and are not successful. But despite not being accomplished, they are separately remembered and torment the mind. Though the mind alone is important, the intelligence is also separately afflicted. One is then enveloped by emptiness and covered by rajas. The mind meets this rajas and has a friendship with it. It gathers up the citizens of the city and hands them over to rajas.’”’
Chapter 1575(247)
‘Bhishma said, “O son! Listen once again to an enumeration of the qualities in beings. O unblemished one! These are praiseworthy words, uttered from Dvaipayana’s mouth. The words spoken by the illustrious one are like a blazing fire, with flames that have no smoke. O son! I am recounting these examples to you yet again. The earth has qualities of stability, gravity, hardness, productiveness, smell, heaviness, capacity, accumulation, establishment and fortitude. The water has qualities of being cool, juices, moisture, liquidity, softness, tranquility, taste, flowing and wetness in earthy objects. The qualities of fire are difficulty of resisting, energy, heat, capacity to cook, radiance, purification, affection, lightness, sharpness and the ability to rise upwards, as the tenth. The qualities of the wind are control, touch, the location of speech, independence, strength, speed, confusion, effort and the performance of tasks. The qualities of space are sound, expanse, ability to pervade, the lack of a foundation, the lack of a refuge, not being manifest, not being transformed, the ability of not being resisted and the ability to cause transformations in beings. Created by the five elements, it is said to possess fifty qualities.469 Fickleness, argumentation, expression, detachment, imagination, forgiveness, propensity towards good, propensity towards evil and lack of readiness—these are the nine qualities of the mind. Thinking good and evil, enterprise, concentration, doubt and observation—these are the five qualities of intelligence.’”
‘Yudhishthira asked, “How can intelligence have five qualities? How can the senses possess qualities? O grandfather! Tell me everything about this subtle knowledge.”
‘Bhishma replied, “There are said to be sixty qualities in beings.470 Beings are always attached to those qualities. Beings, and what they are attached to, have been created by Akshara. O son! That is what has always been spoken about in this world. O son! Everything present in this world is said to have been thought in his mind and created. That is the truth about the origin of all beings and about the origin and destruction of beings. Therefore, obtain tranquility in your intelligence.”’
Chapter 1576(248)
‘Yudhishthira said, “These lords of the earth are lying down on the surface of the ground. Those immensely strong
ones have lost their lives in the midst of the armies. Each of them was terrible in strength, endowed with the might of ten thousand elephants. In the battle, they have been slain by men who were their equals in energy and strength. In earlier times, I have not seen any others who could have killed these people in battle. They were full of valour. They were full of energy and strength. O immensely wise one! Yet they are lying down here, bereft of their lives. When they have lost their lives, the word ‘dead’ is used about them. These dead kings were generally fierce in their valour. I have a doubt in this connection. Where do senses and death come from? Who dies?471 Where does death come from? Why do subjects on earth confront death and are borne away by it? O one who is like the immortals! O grandfather! Tell me this.”
‘Bhishma replied, “O son! In ancient times, in krita yuga, there was a king named Avikampaka. With his mounts having been destroyed in a battle, he came under the subjugation of the enemy. His son was named Hari and he was Narayana’s equal in strength. However, with his army and his followers, he was slain in the battle by the enemy. Having come under the subjugation of the enemy, the king was overcome by sorrow, because of his son. Desiring peace, he roamed around on earth472 and saw Narada. The lord of men told him everything that had happened, about his being captured in the battle by the enemy and about his son’s death. On hearing his words, Narada, the store of austerities, wished to dispel the sorrow on account of his son and told him an account. ‘O king!473 Listen to this extremely detailed account. O lord of the earth! I heard this account earlier. Engaged in the creation of subjects, the immensely energetic grandfather474 created a large number of subjects. They became extremely old, but did not die, and generated offspring. O unblemished one! There was not the slightest bit of space that was not covered with living beings. O king! The three worlds were covered with them and were unable to breathe. O lord of the earth! He475 then began to think about how they might be destroyed. However, though he thought about it, he could not determine any reason for the destruction. O great king! From the fire of his rage, a fire arose out of his body. O king! The grandfather burnt down all the directions with this. O king! The fire that resulted from the illustrious one’s anger burnt down heaven, earth, the firmament and the universe, with its mobile and immobile objects. When the great grandfather was enraged with the force of that great anger, living beings and immobile objects were certainly destroyed. Then the god Sthanu Shiva, the destroyer of enemy heroes and the lord of the Vedas, the one who has tawny and matted hair, wanted to ensure a refuge for the universe and went to Brahma. For the sake of the welfare of the subjects, Sthanu went to him. The blazing god, the granter of boons, spoke to Shiva. “It is my view that you should get a boon from me. What is your desire? I will accomplish it today. O Shambhu! I am the doer. I will ensure your pleasure and your growth.”’”’
Chapter 1577(249)
‘“‘Sthanu said, “O lord! Everything that I have done is for the sake of the subjects who have been created. O grandfather! Know that you should not be angry with the ones you have created. O god! In every direction, the subjects are being burnt because of the fierceness of your fire. On seeing this, I feel compassion. O lord of the universe! Do not be enraged with them.”
‘“‘Prajapati replied, “I am not enraged. Nor is it my desire that these subjects should cease to exist. I desire the destruction for the sake of making the burden of the earth lighter. The goddess476 has been afflicted by the burden and has constantly urged me for the destruction. O Mahadeva! Because of the burden, she seems to be submerging in the water. Despite using my intelligence to reflect on this, I have not been able to understand what to do. Anger entered me because I wished to destroy this growth.”
‘“‘Sthanu said, “O lord of the thirty gods! Be pacified about this destruction and do not be enraged. Do not destroy the subjects and the mobile and immobile objects. There are four kinds of categories of beings—all the waterbodies, all the grass and herbs, mobile objects and immobile objects. The entire universe is being robbed of these and all these created entities are being reduced to ashes. O illustrious one! Show your favours. O virtuous one! This is the boon that I seek from you. Once they are destroyed, these subjects will never return again. Therefore, let this infinite energy be countered with your own energy. With the welfare of the subjects in mind, think of some other means. O scorcher of enemies! Let all these living beings be able to return again. It is not desirable that all the created subjects should be destroyed, together with their offspring. O lord over lords of the worlds! I have been appointed by you as the one who presides over existence. O protector of the universe! All the mobile and immobile objects in the universe have sprung from you. O great god! With your favours, I desire that these subjects should return and find subsistence.”’
‘“Narada said, ‘The god who was restrained in speech477 heard Sthanu’s words. He then restrained the energy that had originated from within himself. The illustrious one, worshipped by the worlds, restrained the fire. The lord began to think about creation and destruction. He restrained the fire that had resulted from his anger. At that time, from within the great-souled creator of the universe, a lady manifested herself. She was dark and dressed in red garments. Her eyes and palms were red. She was adorned with celestial earrings and wore divine ornaments. Having emerged from within him, she stood on his right. Those two lords of the universe478 saw that celestial maiden. O lord of the earth!479 The original god of the worlds480 addressed the goddess and said, “O Death! Slay the subjects. Using my intelligence and my rage, I have thought of you as the destroyer. Therefore, destroy all the subjects, whether they are dumb or learned. O beautiful one! Without any differentiation, destroy the subjects. You are thus appointed by me and you will obtain supreme prosperity.” The goddess Death wore a garland of lotuses. Hearing this, the maiden was tormented by grief and began to shed tears. O lord of men! She joined her hands in salutation and wept. To ensure the welfare of men, she again entreated him.’”’
Chapter 1578(250)
‘“Narada said, ‘The large-eyed lady controlled her grief. She bent like a creeper, joined her hands in salutation and said, “O supreme among those who grant boons! I have been created by you. How can you engage a lady like me in such a terrible deed, one that is fearful to all living beings? I am terrified that I will act in accordance with adharma. Instruct me about a task of dharma. O lord of everything auspicious! You can see with your eyes that I am terrified. There are living beings who are children, young and aged, who have done me no injury. How will I take them away? O lord of living beings! I am bowing down before you. Show me your favours. There will be beloved sons, friends, brothers, mothers and fathers. O god! If I make them die, I am terrified that I will commit a crime. The tearful sorrow and compassion of the survivors will burn me for an eternal period. I am frightened of their power. That is the reason I seek refuge with you. O god! The performers of wicked deeds will go to Yama’s abode. O granter of boons! O lord! Be pacified and show me your favours. O grandfather of the worlds! This is the desire that I wish you to satisfy. O lord of the gods! Through your favours, it is my wish that I should perform austerities.”’
‘“The grandfather replied, ‘O Death! I have thought of you for the sake of destroying subjects. Do not think about this. Go and destroy all the subjects. This will certainly happen. It cannot be otherwise. O one with the unblemished limbs! O unblemished one! Act in accordance with my words.’
‘“Narada said, ‘O mighty-armed one! O vanquisher of enemy cities! Having been thus addressed, she did not reply. She stood there, raising her eyes up at the illustrious one. Though he repeatedly spoke to her, the beautiful one seemed to be bereft of her senses. The god of the gods, the lord of the lords,481 was himself silent. Brahma then resorted within himself and became pacified. The lord of the worlds smiled and looked at all the worlds. The illustrious and unvanquished one controlled his rage. We have heard that the lady then departed. Having promised to destroy subjects,
she withdrew. O Indra among kings! Mrityu482 swiftly went to the spot known as Dhenuka. The goddess performed supreme austerities there, ones that are very difficult to accomplish. Standing on one foot, she performed austerities for fifteen billion years.483 There, she performed austerities that are extremely difficult to accomplish. After this, the immensely energetic Brahma again spoke these words to her. “O Death! Swiftly act in accordance with my instructions.” But she ignored this. O son!484 O one who grants honours! She again performed austerities for eighteen billion years. O son! She roamed with the deer and again performed austerities for ten thousand billion years. O king! She went again and observed an extraordinary vow of silence. O king! During this, she immersed herself in water for eight thousand years. O bull among the Bharata lineage!485 The maiden then went to the river Koushiki. Subsisting on water and air, she practised the vows again. The immensely fortunate one then went to Ganga and Mount Meru. Desiring the welfare of living beings, she stood immobile there. She went to the summit of the Himalayas, where the gods had assembled. O Indra among kings! She stood on her toes for a billion years. She made careful efforts to pacify the grandfather. The creator of the worlds went and spoke to her there. “O daughter! Why are you acting in this way? Act in accordance with my words.” Death then again spoke to the illustrious grandfather. “O god! I cannot take away the subjects. I am again seeking your favours.” She was terrified because of the fear of adharma and again beseeched him. However, the god of the gods ignored her words and spoke to her. “O Death! There will be no adharma for you. O fortunate one! It is desirable that you should control the subjects. O fortunate one! The words that I have spoken can never be falsified. Eternal dharma will now penetrate you. I and all the gods will always be engaged in ensuring your welfare. I will also grant you the other wish you desire. Subjects will be afflicted by disease and no sin will accrue to you. You will be a man among men, a woman among women and the third sex among eunuchs.” O great king! Having been thus addressed, she joined her hands in salutation and again spoke to the great-souled and undecaying one, to the effect that she could not do this. But the lord of the gods told the goddess, “O Death! Destroy men. O auspicious one! I am decreeing that no adharma will attach to you. In front of me, I can see that tears are dropping from your eyes and that you are holding them in your hands. These will become diseases among men, terrible in form. O Death! At the appropriate time, they will afflict them. When their end comes, all living beings will be united with desire and anger. Since you will not discriminate in your conduct, you will follow dharma and no adharma will be attached to you. Protect the dharma that I have spoken about. You will not immerse yourself in adharma. Therefore, you should find this desire agreeable. Engage yourself in destroying living beings.” At this, Mrityu was frightened of his curse and agreed to follow the instructions. When the time of living beings was over, she started to dispatch desire and anger, so as to confound and destroy them. The tears that Mrityu had shed became diseases that afflicted the bodies of men. Therefore, one should not sorrow when the lives of living beings are extinguished. Instead, one should use one’s intelligence to understand this. When their lives are over, all gods among beings depart and return again.486 O lion among kings! In that way, when their lives are over, all men go away, like the gods. The wind is terrible and immensely energetic. It emits a mighty roar and is the breath of life in all living beings, following different courses in the bodies, until they are separated from their bodies. That is the reason the wind is special and is known as the god of the gods. All the gods are characterized by traits of mortality. There are traits of divinity in all mortals. O lion among kings! Therefore, do not sorrow over your son. Your son has obtained heaven and delight there. This is the way Mrityu was created by the god, so that she could appropriately destroy beings when the time arrives. The diseases are the tears that she shed. At the right time, they destroy living beings.’”’