The Mahabharata

by Bibek Debroy

  ‘Yudhishthira asked, “The body and various difficulties always quarrel and cause injury to each other. If one abstains from all work, how will it be possible to sustain the body?”

  ‘Bhishma replied, “One must act so that the body does not suffer and so that one does not come under the subjugation of death. According to capacity, one’s conduct should follow the norms of dharma.”’

  Chapter 1586(258)

  ‘Yudhishthira asked, “O supreme teacher! In determining what task to pursue, should one decide quickly or take time over the decision? We are always confronted with extremely difficult tasks.”

  ‘Bhishma replied, “In this connection, an ancient history is recounted about what happened earlier, concerning the conduct of Chirakara, born in the lineage of Angiras.516 A person who acts after a long time is fortunate. A fortunate person is one who acts after a long time. A person who acts after a long time is intelligent and does not commit a sin in his acts. Goutama’s son acted after a long time and was immensely wise.517 He took a long time to decide on all tasks. He thought about the objective for a long time. He remained awake for a long time. He slept for a long time. He completed tasks after a long time. Therefore, he was known as Chirakara. He was also spoken of as lazy and limited in intelligence. People said that he was foolish in intelligence and lacked far-sightedness. On one occasion, his father was angry at his mother’s promiscuous behaviour.518 Ignoring the other sons, he told him, ‘Kill this mother of yours.’ Though he agreed when he was asked, as was his nature, Chirakara thought about this for a long time.519 He was cautious and always thought for a long time about what should be done. ‘How will I follow the instructions of my father and yet not kill my mother? While apparently following dharma, how will I avoid being submerged, like a wicked person? Following the instructions of the father is supreme dharma. Yet, protecting my mother is my own dharma. Since a son is not independent, how can I avoid being afflicted? How can one be happy after killing a woman and a mother? How can one obtain status after ignoring a father’s orders? I cannot ignore what my father has said. I must nurture and protect my mother. How will I resist suffering on either score? How will I not cross either? The father’s own self enters the wife and is born, so that conduct, character, lineage and family can be sustained.520 I am my father’s own self. But I am also my mother’s son. Since I know how I have been born, why should I not possess knowledge about this?521 My father spoke words at the time of my jatakarma and other minor rites. Those are sufficient to firmly establish the reverence that is due to my father. Because the father nurtures and instructs, it is supreme dharma to regard him as the foremost among instructors. That is dharma, conclusively determined in the Vedas. The only source of delight to the father is the son. The father is everything for the son. The body and everything else have been given by the father alone. Therefore, one must act in accordance with one’s father’s words and not think about it at all. If one acts in accordance with one’s father’s words, all one’s sins are cleansed. In sight of all the worlds, he provided fortune and objects of pleasure at the time of delivery. He was a party to the union and acknowledged this is the simantonnayana ceremony.522 The father is heaven. The father is dharma. The father is the supreme of austerities. When the father is pleased, all the gods are pleased. Any benedictions pronounced by a father serve a man. When the father praises, there is cleansing of all sins. The flower is severed from the stalk. The fruit is also severed from the stalk. But even if the son’s affection decreases, the father’s affection remains.’ These were the son’s thoughts about the reverence that was due to the father. ‘The father does not occupy an inferior station. Let me now think about my mother. I have been born on earth as a compound of the five elements. But my mother was the origin, like the two pieces of wood used to create a fire. For the body of any man, the mother represents those sticks and saves him from all hardships. When she is there, there is no reason for sorrow. When she is not there, there is hardship. Even when a person is divested of riches, his mother is there in the house. Even if a person has many sons and grandsons, even if he is one hundred years old, when he approaches his mother, he behaves like a two-year-old. Whether a person is capable or incapable, whether a person is fat or thin, the mother protects the son. According to the ordinances, there is no one else who sustains in that way. When he is separated from his mother, he ages, he is distressed and the entire world seems to be empty. There is no shelter that is equal to a mother. There is no objective that is equal to a mother. There is no sanctuary equal to a mother. There is no protection equal to a mother. Because she bears him in her womb, she is known as Dhatri. Because she gives birth, she is known as Janani. Because she nurtures his limbs, she is known as Amba. Because she gives birth to a brave one, she is known as Virasu. Because she nurtures the child, she is known as Sushru. There is no difference between a mother and one’s own body. Unless his head is empty and he is devoid of his senses, which man will kill such a person? When a couple unites to bear life, there is resolution in both the mother and the father, but success in accomplishing that objective depends on the mother. The mother knows the gotra and the mother knows whom he has been born from.523 The mother’s pleasure comes from nurturing alone. The father’s affection is from a desire to have offspring. If a man himself accepts a woman’s hand for the sake of following dharma together and then goes to another woman, he is not slain on those grounds. A husband is known as Bharta because he sustains his wife. He is known as Pati because he protects his wife. When these two traits disappear, a husband is neither a Bharta nor a Pati. A woman cannot commit a crime. It is the man who commits the crime. While adultery is a great crime, it is the man who has commited the crime.524 For the wife, it has been said that the husband is the greatest protector and the supreme god. She gave herself up to someone who was in the form of that supreme person.525 In all acts that involve crimes, women never commit the crimes. We have been given the injunction that women are never satisfied with intercourse.526 There is no doubt about this evident nature of dharma and it should be remembered. She is a woman and a mother and occupies a position of greatest reverence. Even brutish animals know that such a person should not be killed. It is known that the father is alone a collection of all the gods. But because of her affection, the mother is a collection of all mortal beings and the gods.’ In this way, because he took a long time to act, he reflected a lot.

  ‘“After a long period of time had elapsed, Goutama returned. After having engaged in austerities, the immensely wise Medhatithi Goutama returned. He had also thought about it for a long time and had decided that what he had proposed for his wife was improper. He was tormented by great grief and tears flowed from his eyes. Because of the effects of his learning, he was overcome with repentance. ‘Purandara, the lord of the three worlds, came to my hermitage. He was in the form of a brahmana, following the vow of being a guest. At that time, I comforted him with words. I welcomed and honoured him. As is proper, I gave him the gift due to a guest and water for washing the feet.527 As is proper, I bowed down before him and spoke to him obediently. A woman belongs to an incompetent species and cannot be held to have committed a transgression. Thus I, my wife, or the lord of the thirty gods, did not commit a crime.528 It is dharma’s fault that delusion led to the offence. Those who hold up their seeds have said that all hardships emanate from envy. It is because of jealousy529 that I have been destroyed and flung into this ocean of great grief. I confront this hardship because I have had a virtuous and beloved woman killed. I should have protected my wife. Who will save me now? I acted hastily and commanded the intelligent Chirakara. But because he takes a long time to act, perhaps he can still save me from this sin. A person who takes a long time to act is fortunate. A fortunate person takes a long time to act. If you have taken a long time to act now, you will truly be Chirakara. Save me, your mother and all the austerities that I have accomplished. If you also save yourself from that sin, you will truly be Chirakarika. You naturally take a
long time to act and this long time is indicative of your wisdom. Make the truth about your name successful today and be Chirakarika. Your mother expected you for a long time. She bore you in her womb for a long time. Make that long period of time you take also true today. Be Chirakarika. Is he taking a long time530 because of repentance? Has he been delayed because he has slept for a long time? Perhaps Chirakarika is not showing himself because of the great torment it will cause to both of us.’ O king! In this fashion, maharshi Goutama was miserable at the time. Then he saw his son, Chirakarika, standing close to him. On seeing his father, Chirakarika was extremely miserable. He threw the weapon away and bowed his head down, to seek favours. Goutama saw that his son was prostrate before him on the ground, with his head bowing down. He was extremely delighted to see that his wife was without harm. The great-souled one had gone away alone, separating himself from his wife and his intelligent son in that hermitage. The son stood there humbly, with the weapon in his hand, expecting to be reprimanded.531 He asked if he should complete the task that had been assigned to him. The father saw that the intelligent son was still prostrate at his feet. He was terrified and was seeking his pardon for at all having picked up the weapon. The father praised him for a long time and inhaled the fragrance of his head for a long time. He embraced him for a long time and said, ‘May you live for a long time.’ Because of his son, Goutama was thus filled with joy and delight.

  ‘“The immensely wise one praised him and spoke these words. ‘O fortunate one! O Chirakarika! For a long time, may you take a long time to act. Because of the long time you took, I have been saved from great misery for a long period of time.’ The learned one, supreme among sages, then sung this chant. ‘Patient people, should take a long time to act, because that course is full of qualities. One should take a long time before severing a friendship. One should act so as to discard him, only after a long period of time. One should take a long time before making a friend. But having done this, one should sustain him for a long time. Whether it is in anger, insolence, pride, hatred, wicked deeds or unpleasant tasks, a person who takes a long time is praised. When an accusation against a relative, a well-wisher, a servant or a woman has not been proved, a person who takes a long time is praised.’ O descendant of the Bharata lineage! Thus was Goutama pleased with his son. O Kouravya! Therefore, on any task, you should also take a long time. If a man thus thinks about every task for a long time and then makes up his mind, he will not be tormented for a long time. If a man holds his anger for a long time and if he embarks on action after a long time, he does not suffer repentance because of his deeds. The aged must be worshipped for a long time. One must sit near them for a long time. One must serve dharma for a long time. One must spend a long time in enquiry. One must serve the learned for a long time. One must attend to the virtuous for a long time. One must restrain one’s atman for a long time. Then, one will be respected for a long time. When one is asked by others, one must spend a long time in replying, in words that are full of dharma. One must think for a long time before answering. Then, one will not be subjugated for a long time. The extremely great ascetic532 performed a lot of worship in his hermitage for many years. With his son, the brahmana then went to heaven.”’

  Chapter 1587(259)

  ‘Yudhishthira asked, “Without oppressing even a little, how should a king protect? O best among virtuous ones! I am asking you. O grandfather! Tell me.”

  ‘Bhishma replied, “In this connection, an ancient history is recounted about a conversation between Dyumatsena and King Satyavat. We have heard that on the instructions of his father,533 some men were to be executed and Satyavat spoke words, the likes of which, had never been spoken earlier. ‘Dharma becomes adharma and adharma seems to be dharma. Execution has assumed the form of dharma. But it should not be that way.’534

  ‘“Dyumatsena said, ‘If one does not execute in accordance with dharma, how will one be able to differentiate dharma? O Satyavat! These are bandits who should be killed. Otherwise, there will be a mixing up.535 If I do not act this way, I will bring about the advent of kali yuga. If you know how the world can progress without this, then tell me.’

  ‘“Satyavat replied, ‘It is the task of the brahmanas to keep the other three varnas under restraint. If they are bound in the noose of dharma, then there will be little deviation. The others look towards the conduct followed by brahmanas. When they do not listen, it is only then that the king should restrain them. He will differentiate according to the sacred texts, but there should not be any execution. In such action, one should follow the tasks appropriately laid down in the sacred texts of policy. By slaying a single bandit, the king kills those who are innocent. When that man is slain, his wife, mother, father and son are also killed. When a king has been injured, he must impose appropriate punishment. Sometimes, there may be a wicked person who imbibes good conduct from someone virtuous. From wicked subjects, virtuous offspring can be born. The roots should not be severed. That is not eternal dharma. They should be punished lightly and atonement is recommended. Such people can be imprisoned and disfigured. Their riches can be taken away. But the relatives should not be made to suffer through capital punishment. They may seek refuge with a priest and say, “O brahmana! I will not commit such a wicked act again.” O king! The instructions are that in such cases, they should be released. If a brahmana wears deerskin, holds a staff and has shaved his head, he should nevertheless be punished, if he commits a crime. A great person’s crime should be considered against his greatness. However, unlike the first offence, if a person commits a crime repeatedly, he does not deserve to be released.’

  ‘“Dyumatsena said, ‘As long as subjects remain within the agreements, that is said to be dharma, but not when those boundaries are transgressed. If they are not killed, everything will break down. In earlier times, light punishments were sufficient to ensure good rule.536 They were mild and established in truth and their enmity was also light. In earlier times, shaming was sufficient chastisement. Later, harsh words and censure became punishment. Still later, seizure of property became punishment. Finally, chastisement through execution became common. Despite the threat of execution, there are people who are incapable of being restrained. Bandits pay no attention to the sacred texts of men, gods, gandharvas and ancestors. Such a person does not belong to anyone. Nor does anyone belong to him. He does not hesitate to steal ornaments from cremation grounds frequented by demons.537 A person who depends on an agreement with them is ignorant and is bereft of his senses.’

  ‘“Satyavat replied, ‘If there is no means of making them virtuous other than through violence, then act so that one can at least gain through a sacrifice.’538

  ‘“Dyumatsena said, ‘For the sake of the progress of the world, kings perform supreme austerities. When they539 proliferate, everyone follows that kind of conduct. They must be terrified to ensure good conduct. Evildoers are not slain because of any other desire. Having ensured good deeds, a king can then rule his subjects. When he follows superior conduct, the better people also follow him. Men always follow the conduct of superior people. A person who controls himself is able to control others. However, if he is himself addicted to material objects and the senses, men laugh at him. If there is a person who acts against the king, driven by arrogance or delusion, he must be restrained through every possible means, so that he is checked from evil. He540 must restrain himself, so that he can control evildoers. But he must also use the staff of severe punishment, even against those who are relatives and intimate. If a person who has committed a grave sin is not confronted with a great calamity, it is certain that wickedness will proliferate there and dharma go into a decline. A learned brahmana who possessed good conduct instructed me about this earlier. O son! I have also been instructed this by your grandfather. They were driven by great compassion and gave this assurance to virtuous people. In the first era of krita yuga, this is what was thought of for kings. During treta yuga, dharma diminished by one quarter. In the subsequent dvapara
yuga, there was another decrease by one quarter and only two quarters were left. When kali yuga set in, kings became wicked in conduct. With the progress of time, only one-sixteenth of dharma’s kalas remains.541 O Satyavat! If one follows the norms of the first era, there will be confusion. It has been instructed that punishments should be in proportion to lifespans,542 strength and era. Out of compassion for beings, Svayambhu Manu said that for the sake of emancipation, there are great fruits from following dharma.’”’

  Chapter 1588(260)

  ‘Yudhishthira said, “O grandfather! You have already told me about lack of injury and renunciation among beings, those that have the six characteristics.543 Tell me about the two kinds of dharma now, the dharma of the householder and the dharma of a person who renounces. O grandfather! For those who wish to travel a long distance, which of these two is superior?”