by Bibek Debroy
‘“Syumarashmi said, ‘There are those who enjoy, donate, perform sacrifices, study and resort to a life of renunciation, after having pursued the dharma of serving the senses. Among these, when they die, who attains supreme heaven? O brahmana! I am asking you about this. Tell me the exact truth.’
‘“Kapila replied, ‘All those auspicious ones who enjoy have all the qualities.578 However, they do not obtain the bliss that comes through renunciation. You can see this.’
‘“Syumarashmi said, ‘You based yourself on knowledge. Householders have determined to perform acts. However, it has been stated that the objective of all the ashramas is the same. No difference is seen between them, singly or collectively. Which is superior or inferior? O illustrious one! Tell me this.’
‘“Kapila replied, ‘Acts clean the body, but knowledge is the ultimate objective. When sins have been thrown out and one has tasted knowledge, non-violence, forgiveness, peace, lack of injury, truth, uprightness, lack of enmity, lack of pride, modesty, renunciation and tranquility result. Through this path, one obtains the supreme objective of the brahman. A learned person knows this in his mind and determines to act accordingly. There are brahmanas who are always tranquil, pure, firm in the pursuit of knowledge and content. They are said to progress towards the supreme objective. Those who know what it is to be known in the Vedas and also the contexts are said to know the Vedas. The others are like bellows.579 Since everything is established in the Vedas, a person who knows the Vedas knows everything. All the faith is established in the Vedas and everything that exists and does not exist.580 All the faith exists in this and everything that exists and does not exist.581 Those who realize know that it is the end and the middle and everything that is true and everything that is false.582 When everything has been renounced, there is tranquility and peace. There is contentment, and auspicious emancipation is based on this. There is lack of falsehood in this. There is truth in this. This is everything that is to be known. This583 is inside all mobile and immobile objects. The unmanifest brahman does not decay and is the source of creation. This gives all kinds of happiness and is the supreme objective. Energy, forgiveness and unadulterated and auspicious tranquility—these are certainly the eternal reasons for bliss. If the sight of knowledge is used, one reaches Shabda-Brahma. For the sake of the brahman, I bow down in obeisance before Brahma.’”’
Chapter 1591(263)
‘Yudhishthira said, “O descendant of the Bharata lineage! The Vedas praise dharma, artha and kama. But which gain is special? O grandfather! Tell me this.”
‘Bhishma replied, “In this connection, an ancient history is recounted, about what Kundadhara had affectionately done for someone who had done him a good turn earlier. There was a brahmana who did not possess any riches. But he desired to pursue dharma and use the wealth for the purpose of conducting sacrifices. He tormented himself through fierce austerities. Having made up his mind, he worshipped the gods. But though he worshipped the gods with devotion, he failed to obtain riches. He then began to think, ‘Which is the god who has not so far been worshipped by men, who can be speedily pleased?’ He then saw a follower of the gods, Kundadhara, standing near him, with a tranquil form that was in the form of the cloud. On seeing that great-souled one, devotion was generated in him. ‘This one, with a body like this, will bring prosperity for me. He lives near the gods and has not been worshipped by men earlier. He will quickly grant me a lot of riches.’ The brahmana then used incense, fragrances, superior garlands and many kinds of offerings to worship him. The cloud was pleased within a short period of time. Wishing to benefit him, he spoke these words to the one who had controlled himself. ‘The virtuous ones have decreed methods of salvation for those who kill brahmanas, those who are drunkards, those who are thieves and those who have broken their vows. But there is no salvation for those who are ungrateful. Desire has a son named adharma. Anger is said to be the son of jealousy. Greed is the son of deceit. But ungratefulness has no offspring.’ The brahmana lay down on a bed of kusha grass. Kundadhara’s energy penetrated him and he saw all the beings in a dream. He was tranquil and he had cleansed himself with austerities and devotion. The brahmana’s atman was pure and in the night, he saw these signs. O Yudhishthira! He saw the immensely radiant and great-souled Manibhadra standing amongst the gods, issuing instructions. The gods were granting kingdoms and riches to those who performed good deeds and were taking them away in the case of bad deeds. O bull among the Bharata lineage! In the midst of the yakshas, he saw Kundadhara prostrate himself on the ground before the gods. Instructed by the words of the gods, the immensely illustrious Manibhadra asked, ‘Why is Kundadhara prostrate on the ground? What does he want?”
‘“Kundadhara said, ‘That brahmana is devoted to me. If the gods are pleased with me, I desire that favours should be shown to him, so that he can obtain happiness.’”
‘Bhishma said, “Instructed by the words of the gods, Manibhadra again spoke these words to the immensely radiant Kundadhara. ‘O fortunate one! Arise. You have been successful. Be happy. Whatever riches are desired by this brahmana, your friend, on the instructions of the gods, I will give those riches to him, because of your friendship with him.’ But Kundadhara thought that the sentiments of men were certainly fickle. Therefore, the illustrious one thought that he should turn the brahmana’s mind towards austerities.
‘“Kundadhara said, ‘O granter of riches! I am not seeking riches for the brahmana. For this devotee, I desire that you should act so as to show him another favour. For this devotee, I do not desire the earth, full of riches, or a great store of wealth. Instead, let him follow dharma. Let him find delight in dharma. Let his intelligence be such that he earns a living through dharma. Let dharma be the most important thing for him. It is my view that this should be the favour shown.’
‘“Manibhadra replied, ‘The fruits of dharma are many kinds of kingdoms and happiness. Let him enjoy those fruits and let him be free of all physical hardships.’”
‘Bhishma said, “However, the immensely illustrious Kundadhara repeatedly entreated that he should only be driven to practise dharma. At this, the gods were satisfied.
‘“Manibhadra replied, ‘The gods are pleased with you and with this brahmana. He will have dharma in his soul and his mind will turn towards dharma.’”
‘Bhishma said, “O Yudhishthira! The cloud was delighted at having been successful. He had obtained the boon that he desired in his mind, one that was extremely difficult to get. The supreme among brahmanas saw that many fine pieces of cloth were scattered around near him. But he was indifferent towards them.
‘“The brahmana said, ‘Since he has not paid any attention to my good deeds, no one else will.584 I will therefore go to the forest and live a life of supreme dharma.’”
‘Bhishma said, “The supreme among brahmanas was indifferent and the gods had also shown him their favours. He entered the forest and started great austerities. The brahmana subsisted on whatever fruits and roots were left after serving the gods and the guests. O great king! There was great love in his mind for dharma. The brahmana then discarded all roots and fruits and subsisted only on leaves. The supreme among brahmanas gave up leaves and subsisted on water. Thereafter, he subsisted for a large number of years on air alone. Despite this, it was extraordinary that the breath of his life did not fade. He was faithful towards dharma and performed fierce austerities. After a long period of time, he obtained divine sight. He thought, ‘If I am pleased with someone and my mind turns towards giving him great riches, my words will never be false.’585 Cheerfully, he continued with more austerities. Having been successful, he again thought about what would come next. ‘If I am satisfied with someone and wish to grant him a kingdom, he will become a king and my words will not be false.’ O descendant of the Bharata lineage! At this, Kundadhara showed himself before him, both because of his friendship and because the brahmana had been successful in his yoga of austerities. O king! The brahmana was surprised to see Kundadhara, but
met him and honoured him according to the prescribed rites. Kundadhara said, ‘O brahmana! Use your divine and supreme sight to see the ends that kings come to and also use your sight to look at the worlds.’ With his divine sight, the brahmana could see a long distance away and saw that thousands of kings were submerged in hell.
‘“Kundadhara said, ‘If after worshipping me faithfully you had only obtained misery, what would I have given you and how would I have shown you favours?586 Look and look again at what happens to the desire that men possess. In particular, the gate of heaven is barred to men.’”
‘Bhishma said, “He saw587 men stationed there, enveloped in desire, anger, greed, fear, intoxication, sleep, laziness and procrastination.
‘“Kundadhara said, ‘People are bound by these. Gods are frightened of men because they always act contrary to the words of the gods, in every way. Without the permission of the gods, no one can follow dharma. Through the strength of austerities, you can bestow kingdoms and riches.’”
‘Bhishma said, “At this, the brahmana bowed his head down before that store of water. The great-souled one said, ‘You have shown me a great favour. Earlier, I was bound down by desire and avarice and did not realize your affection for me. Therefore, you should pardon me.’ Kundadhara told the bull among brahmanas, ‘I have forgiven you.’ He embraced him with his arms and disappeared from there. In ancient time, thus did the brahmana roam through all the worlds, having been united with austerities through Kundadhara’s favours. Through the strength of dharma and yoga, one attains the supreme objective. One can roam around as one wishes and obtain success in all one’s desires. A person who follows dharma is worshipped by gods, brahmanas, virtuous people, yakshas, men and charanas.588 But this is not true of those who desire riches and other things. If a person’s mind is such that loves dharma and practises it, the gods are extremely pleased with him. The happiness obtained through riches lasts for a short time. Dharma brings supreme happiness.”’
Chapter 1592(264)
‘Yudhishthira asked, “O grandfather! There are many sacrifices and austerities, all with a single objective. Which of these sacrifices is recommended for dharma and not for the sake of happiness alone?”
‘Bhishma replied, “In this connection, Narada recounted the ancient account of a brahmana. For the sake of performing sacrifices, he resorted to unchhavritti.589 The brahmana lived in Vidarbha, best among kingdoms in the practice of dharma. Surviving on unchhavritti, that rishi worshipped Vishnu. He ate shyamaka, suryapatni and suvarchala.590 But because of his austerities, those bitter and tasteless herbs also tasted succulent. Having gone to the forest, he refrained from injury towards all beings on earth. O scorcher of enemies! Desiring to go to heaven, he offered roots and fruits in those sacrifices. His wife’s name was Pushkaracharini and she was pure and thin through the practising of vows. Satya591 instructed her to join him in the sacrifice as a wife. Though she did not approve of this, she was terrified of his curse and her nature was also to follow.592 Her garments consisted of feathers that peacocks had cast aside. Though she was unwilling, she was summoned to the sacrifice by the officiating priest.593 In that forest, not very far away, dwelt a person who was descended from Shukra’s lineage. He was in the form of a deer. He was also jealous and a follower of adharma.594 He spoke these words to Satya. ‘You are trying to perform an extremely difficult task. If a sacrifice is devoid of its mantras and other limbs, it will be performed improperly. Therefore, fling me there as an oblation and without any distractions, go to heaven.’ At this, Savitri herself manifested at the sacrifice and counselled him to do this. But though invited, he replied, ‘I will not slay my neighbour.’ Having been restrained, she595 entered the flames of the sacrifice. She did not wish to see a sacrifice that was improperly performed and wished to enter the nether worlds. However, the deer again joined its hands in salutation and entreated Satya. But Satya embraced it and asked it to go away. The deer departed. But having gone eight steps, it returned and said, ‘O Satya! If you slay me, you will perform a good deed. Slay me and attain a virtuous end. I am granting you divine sight. Look at those apsaras. Look at those wonderful vimanas and the great-souled gandharvas.’ With that sight, he glanced at those extremely beautiful worlds and he was touched by desire. He looked at the deer and thought that he was capable of dwelling in heaven through violence. It was Dharma himself who had spent many years in the forest in the form of a deer. Wishing to ensure his salvation, he said, ‘In your mind, you should not think of a sacrifice that involves the killing of a deer. Your great austerities will thereby be destroyed. Sacrifices should not involve any violence.’ The illustrious Dharma himself accepted an officiating role at that sacrifice. He obtained the state of meditation and supreme austerities that his wife had already obtained. All dharma involves non-violence. Violence does not bring success in a sacrifice. This is the truth that Dharma spoke to Satya and I have told you about it.”’
Chapter 1593(265)
‘Yudhishthira asked, “How does a man become wicked? How does he follow dharma? How does he obtain emancipation and where does he go?”
‘Bhishma replied, “You know everything about dharma. You are only asking to confirm your belief. Hear about emancipation and renunciation and the foundations of wickedness and dharma. On knowing about the five,596 wishes first run after them. O bull among the Bharata lineage! Having obtained these, desire and anger are generated. To accomplish these, he then takes delight in performing tasks. Form, taste and the others attract as desirable objectives. From this, attachment results and aversion follows after that. Greed follows and confusion comes after that. When one is overcome with greed, confusion, attachment and aversion, no dharma is generated. The intelligence turns to acts of adharma. One uses deceit to practise dharma. One finds delight in using deceit to pursue artha. O descendant of the Kuru lineage! Through deceit, one tries to be successful in obtaining riches. The intelligence turns to this and wickedness becomes attractive. O descendant of the Bharata lineage! This is despite well-wishers and learned people trying to restrain him. He replies to them in words that seem to be full of reason, supported by the ordinances. Because of attachment and confusion, three kinds of adharma increase. He thinks of sin, speaks of it and does it. When he thus engages in adharma, the virtuous perceive his taints. But those who have similar dispositions become his friends and serve the evildoer. He does not obtain happiness here, not to speak of the hereafter. This is how one has evil in his soul. Now hear about the person who has dharma in his soul. He is accomplished in dharma and obtains benefits. Because of his wisdom, he can see the sins in advance. He is skilled in ascertaining happiness and unhappiness and serves virtuous people. Because he consorts with those who are righteous, his proclivity towards such conduct also increases. He finds delight in wisdom and dharma. He sustains himself through dharma. Even if his mind turns towards obtaining riches, he does this only through dharma. He sprinkles his foundations only with those things where there are qualities. He has dharma in his soul and obtains friends who are good. Having obtained friends and riches, he finds delight in this world and in the next. O descendant of the Bharata lineage! The learned know that as the fruits of dharma, a living being obtains lordship over sound, touch, form, taste and scent.597 O Yudhishthira! However, having obtained the fruits of dharma, he is not satisfied. Through the sight of learning, he is not content until he has renounced. Through the sight of wisdom, he sees sins in desire. He no longer finds delight in desire, and dharma liberates him. On seeing that everything in the world is destroyed, he strives to give up everything.598 He uses every means possible for emancipation and avoids those that are against it. He quickly resorts to renunciation and abandons all wicked deeds. He has dharma in his soul and obtains supreme emancipation. O son! O descendant of the Bharata lineage! I have told you what you asked me about—sin, dharma, emancipation and renunciation. O Yudhishthira! Therefore, in every situation, you must practise dharma. O Kounteya! If you base yourself in dharma, you wi
ll obtain eternal success.”’