by Bibek Debroy
Chapter 1579(251)
‘Yudhishthira asked, “All these men have doubts about dharma. What is dharma? Where does dharma come from? O grandfather! Tell me this. Is dharma for objectives in this world, or is it for objectives in the world hereafter? Or is dharma for both objectives? O grandfather! Tell me this.”
‘Bhishma replied, “Good conduct, the sacred texts and the Vedas—these are the three signs of dharma. The wise say that the objective is a fourth indication of dharma. On this, superior and inferior deeds have been spoken about. The rules of dharma have been laid down for conduct in this world. They ensure happiness, both in this world and in the next. A wicked person who engages in evil is incapable of obtaining the subtle aspects of dharma. Some say that those who perform wicked deeds can never be freed from their sins. However, a person who speaks about sin may act like one who follows dharma.487 Devotion to dharma is evident in the conduct of those who resort to it, not by speaking about it. A thief may steal riches and spend those on dharma. When there is no king, a thief may find delight in stealing the property of others. However, when others steal what he has stolen, he then wishes for a king. Even when his own property has been touched, he is not content with the riches that belong to him alone. Without any fear and without any uncertainty, he knocks at the king’s doors, as if he is a pure person.488 A person who is evil in conduct never thinks of himself in that way. Truthful words are virtuous and there is nothing that is superior to the truth. Truth holds everything up. Everything is established in truth. The perpetrators of wicked and terrible acts also separately have pledges of truth among themselves. They resort to the pledge of not acting violently towards each other. If they do not abide by these agreements, there is no doubt that they are destroyed. It is eternal dharma that the riches of others should not be stolen. Powerful ones think that this system has been instituted by the weak. However, when destiny makes them weak, they take pleasure in this system. Those who are extremely powerful are not necessarily happy. Therefore, never use your intelligence to embark on a task that is not upright. Then there is no reason for fear from wicked people, thieves, or kings. Since such a person has not done anything against anyone else, he is free from fear and dwells in purity. A thief is frightened of everything, like a deer that has come to a village. Having acted wickedly, he thinks that everyone’s conduct is like that. A pure person is always delighted and is always fearless. Judging by his own self, he never sees any wicked conduct in others. Those who are engaged in the welfare of beings have said that donations represent dharma. Those who have riches think that this conduct has been laid down by those who are miserly. However, when destiny makes them poor, they find pleasure in this principle. However, those who are extremely rich aren’t necessarily happy. A man should not act towards others in a way that he would not like to be acted against. Knowing what is not agreeable to himself, he should not act towards others in that way. If a person becomes the lover of someone else’s wife, whom will he speak to? What does he deserve to say? Act towards others in ways that you are prepared to tolerate yourself. That is my view. If a person wishes to remain alive himself, how can he murder another? One should think about others on the basis of what one desires for one’s own self. Extra objects of pleasure should be shared with others. That is the reason the Creator ordained the practice of moneylending. One must remain established in the pledges that have been made to the gods. When it is a time of gain, it is laudable to remain established in dharma. The learned have said that dharma is what is agreeable to everyone. O Yudhishthira! Behold. I have instructed you about the signs of dharma and adharma. This is what the Creator ordained in ancient times, for the sake of ensuring accumulation in the worlds. Virtuous people always pursue the subtle objectives of dharma and observe supreme conduct. O supreme among the Kuru lineage! I have recounted to you the signs of dharma. Therefore, never use your intelligence to embark on a task that is not upright.”’
Chapter 1580(252)
‘Yudhishthira said, “You have spoken about the subtle signs of dharma, which have been instructed by the virtuous. I have the power to differentiate between some of the things you have spoken about. There were several questions in my heart and you have answered them. O king! Without disputing what you have said, there is something else I want to say. But the beings that are created come and go. O descendant of the Bharata lineage! This is incapable of being understood by studying about dharma.489 The dharma of those who flourish is of one kind. But it is different for those who face a hardship. In a time of adversity, how is a person capable of knowing through studies alone? It is the view that good conduct constitutes dharma. Conduct is the sign of the virtuous. But there is capability and there is incapability. How can good conduct then be taken to be a sign? It is seen that an ordinary person acts in accordance with adharma, though it is in the form of dharma. And an extraordinary person acts in accordance with dharma, though it is in the form of adharma. Those who are knowledgeable about the sacred texts have also laid down standards of proof. We have heard that the words of the Vedas decline from one yuga to another. There is one kind of dharma in krita yuga and another kind in treta and dvapara. There is another kind of dharma in kali yuga. So it seems to depend on capacity. The true words of the Vedas are for the sake of propagation of the worlds. The supreme words of the Vedas have extended in all the directions. They are said to constitute the proof, but the proof is not to be seen.490 When one proof contradicts another proof, where does the sacred text come from? When dharma goes into a decline, evil-souled ones become powerful. Whatever they act against is destroyed and never obtains a foundation again. Whether we know it or not, whether we are capable of knowing it or not, this491 is finer than a razor’s edge and larger than a mountain. At first, it seems to be as large as a city of the gandharvas. But then, when it is minutely scrutinized by the wise, it seems to become invisible. O descendant of the Bharata lineage! Cattle drink from small puddles in fields, which then dry up. Like that, when the eternal dharma of the sacred texts decays, it cannot be seen. There are some who follow desire. There are others who follow decay. There are others who follow other objectives. There are many others who are wicked and follow fruitless conduct. Even among virtuous people, dharma is seen to swiftly go into a decline. There are others who call it492 madness and laugh at it. There are great ones who withdraw and follow the dharma of kings.493 They are not seen to engage in conduct that ensures the welfare of everyone. Some become powerful through such conduct. Others are again seen to be constrained by it. There are others who do as they wish, but their status remains unchanged. Something increases the power of one person. But the same thing restrains another person. There are many kinds of conduct that are discerned among everyone, not always pursued single-mindedly. There are things that wise people have spoken about for a long time, as illustrative of eternal dharma. Their earlier conduct is the eternal foundation.”’494
Chapter 1581(253)
‘Bhishma said, “In this connection, an ancient history is recounted about words exchanged between Tuladhara and Jajali on dharma. There was a brahmana named Jajali. He lived in the forest, following the conduct of those who dwell in the forest. Once, the immensely ascetic one went to the region near the ocean and tormented himself through austerities there. He controlled himself and was restrained in diet. He was dressed in tattered garments and skins and his hair was matted. He was covered in dirt and mud. The intelligent sage spent many years there. O lord of the earth! The immensely energetic one dwelt in the water. Wishing to see the worlds, he travelled around, with the speed of thought.495 He saw the earth, right up to the frontiers of the ocean, with its forest and groves. Having done this, while he was inside the water, one day, the sage thought, ‘In this world, with its mobile and immobile objects, there is no one like me. Who else can dwell in the water and roam around with me in this way?’ While he said this in the water, the rakshasas noticed this. The pishachas said, ‘You should not speak in this fashion. There is the immensely
illustrious Tuladhara in Varanasi and he follows the dharma of a trader. O supreme among brahmanas! Even he should not speak the words that you have.’ Having been thus addressed by the demons, Jajali, the great ascetic, replied, ‘I will go and see the wise and illustrious Tuladhara.’ When the rishi spoke in this way, the rakshasas arose from the ocean and said, ‘O supreme among brahmanas! Go. Follow this road.’ Thus addressed by the demons, Jajali departed, with distress in his mind. He went to Varanasi, met Tuladhara and spoke these words to him.”
‘Yudhishthira asked, “O father!496 What were the virtuous deeds that Jajali had performed earlier? How did he obtain supreme success? You should recount that to me.”
‘Bhishma replied, “He performed extreme and terrible austerities. The great ascetic was devoted to performing ablutions in the morning and in the evening. He tended to the fire properly. The brahmana was devoted to studying. Jajali knew about the ordinances of vanaprastha and blazed in his radiance. He was engaged in truth and austerities, but was still not able to comprehend dharma. When it rained, he slept under the open sky. During autumn, he immersed himself in water. During summer, he exposed himself to the heat and the wind. But he still did not obtain dharma. He lay down on many uncomfortable beds and on the ground and changed these around. When it rained, the sage would stand under the open sky. Rain showered down on his head from the sky and he repeatedly received this. The lord’s hair became matted and filthy and the strands were tangled. He always went to the forest, covered in filth and dirt. Sometimes, the immensely ascetic one did not eat. Sometimes, he survived on air. Sometimes, he stood like a wooden pillar and did not move at all. O descendant of the Bharata lineage! O king! While he stood there, immobile like a pillar, two kulinga birds497 built a nest on his head. However, the brahmana rishi was overcome with compassion for this couple. He allowed them to use grass to build a nest in his matted hair. The immensely ascetic one remained immobile, like a pillar. They498 were reassured and lived there happily. The rains passed and autumn presented itself. Following Prajapati’s rules, those carefree birds approached each other with desire. O king! Those birds laid eggs on his head. The energetic brahmana, rigid in his vows, realized this. However, despite knowing this, the immensely energetic Jajali did not move. His mind was always firm on upholding dharma, and adharma did not appeal to him. He was not going to harm anyone. O lord! They were thus assured and happily lived on his head. The eggs were nurtured and young birds developed inside them. They began to grow. But even then, Jajali did not move. Careful in his vows, he protected the eggs and the birds. Therefore, the one with dharma in his soul did not move and meditated. In the course of time, the birds emerged and the sage realized when the young birds developed wings. Thus, one day, the one who was rigid in his vows saw the birds. The supreme among intelligent ones was extremely delighted. He was happy to see them grow. The birds and their offspring were fearless there. Once the wings had developed, he saw that they would fly out and return again. The birds would go out in the morning and return in the evening. The brahmana Jajali did not move. Sometimes, though the mother and the father were not present, they would return and then fly out again. Jajali did not move. O king! Then they began to go out and return again in the evening. The birds returned, to live there. After this, the birds went out for five days before they returned. Then it became six days. Jajali did not move. In the course of time, as they became strong, all the birds went out for many days at a time and did not return. Later, the birds did not return for a month. O king! Finally, when they did not return at all, Jajali left. Jajali was overcome with wonder at what had happened. He thought that he had obtained success, and pride penetrated him. The one who was careful in his vows saw that the birds, which had been born and reared on his head, finally left. He was full of delight. When the sun arose, the immensely ascetic one went to the river. He bathed there and offered oblations to the fire. Since those chataka birds had been born on his head, Jajali, supreme among ascetics, slapped his armpits and exclaimed, ‘I have obtained dharma.’ At this, Jajali heard an invisible voice speak in the sky. ‘O Jajali! You are not Tuladhara’s equal in dharma. The immensely wise Tuladhara lives in Varanasi. O brahmana! Though he deserves to, he does not speak the way you do.’ On hearing these words, he became full of anger and wished to see Tuladhara. O king! The sage began to roam around the earth, without any fixed place of abode. After a long period of time, he reached the city of Varanasi and saw Tuladhara, selling his wares. On seeing the brahmana arrive, the one who earned a living from trading arose cheerfully and welcomed and honoured him. Tuladhara said, ‘O brahmana! I knew for certain that you would come here. O supreme among brahmanas! Listen to the words that I tell you. You lived on the shores of the ocean and performed great austerities there. But earlier, you never had any sense of what was dharma. O brahmana! When you obtained success in your austerities, birds were soon born on your head and they were nurtured by you. When they developed wings, they flew around, here and there. O brahmana! Having given birth to those chatakas, you felt proud at having obtained dharma. O supreme among brahmanas! You then heard a voice in the sky and it spoke about me. At this, you felt anger and that is the reason you have come here. O supreme among brahmanas! What can I do to please you? Tell me.’”’