The Mahabharata

by Bibek Debroy

  Chapter 1604(276)

  ‘Yudhishthira asked, “O grandfather! There may be a person who does not know the truth about the sacred texts. He may always have doubts in his mind. He may not be accomplished in his conduct. What is best for him? Tell me.”

  ‘Bhishma replied, “The worship of seniors, serving the aged and listening to the learned and the superior—these are said to be the best. In this connection, an ancient history is recounted about a conversion between Galava and devarshi Narada. That brahmana was free from confusion and fatigue. He was content in his knowledge and had conquered his senses. Having conquered his atman, but desiring to know what was best for himself, Galava spoke to Narada. ‘There are qualities that are revered among men. I can see all those qualities, in undecaying form, in you. There are several doubts in those like us. Therefore, you should sever them. We are foolish and will always remain stupid. We do not know the truth about the worlds. Should there be an inclination towards knowledge and the renunciation of acts? How does one know which acts to undertake? What are the tasks one should not undertake? You should speak about these to us. O illustrious one! All the ashramas indicate different kinds of conduct. Some say, this is superior. Others say, that is superior. We are driven in different directions. Therefore, it is seen that even those who resort to the sacred texts do not take delight in all the sacred texts. They are satisfied with their own sacred texts and do not necessarily realize what is superior. Had all the sacred texts been unified, the best would have manifested itself. But because there are many kinds of sacred texts, what is best is immersed in a mystery. That is the reason why the superior appears to me in a confused form. O illustrious one! I have resorted to you. You should instruct me.’

  ‘“Narada replied, ‘O son!678 There are four ashramas and they were thought of in separate ways.679 O Galava! Examine all of them and then choose the one you wish to resort to. Those ashramas differ from each other. They speak of many different kinds of qualities and instructions. These are not only distinct, they are also contradictory. But if one considers them, free from doubt, one sees that all of them convey to what is appropriate. Behold. All the ashramas lead straight to the appropriate and supreme objective. There can be no doubt in one’s mind about what is appropriate and beneficial—favour to friends, suppression of enemies and accumulation for pursuing the three objectives.680 The learned ones have said that these are beneficial. One must always abstain from wicked deeds and be auspicious in conduct. One must exhibit good conduct towards those who are virtuous. There is no doubt that these are beneficial. Mildness towards all beings, uprightness in conduct and pleasantness in speech—there is no doubt that these have been said to be beneficial. Giving the appropriate shares to gods, ancestors, guests and not depriving servants—there is no doubt that these are beneficial. Truthfulness in speech is beneficial. But ascertaining true knowledge is extremely difficult. I am telling you the truth when I say that one must ensure welfare towards all beings. The renouncing of pride, the suppression of attachment, contentment and following one’s own conduct—the wise say that these are beneficial. Following dharma and studying the Vedas and the Vedangas and inquisitiveness for the sake of knowledge—there is no doubt that these are beneficial. O scorcher of enemies! A person who seeks excellence must not enjoy sound, form, taste, touch and scent for their sake alone, without some other objective in mind. A person who seeks excellence must give up roaming around in the night, sleep during the day, idleness, calumny, pride, excessive indulgence and complete abstinence.681 One must not seek to establish that one’s own deeds and path are superior by deprecating others. Through one’s own qualities, one will be able to establish that the path followed is superior and different from that followed by other people. There are many men who are devoid of qualities, but are full of self-pride. They find faults in those who possess qualities. They inflict their own undecaying qualities on others. When they are not restrained, they think of themselves as great people. Thinking their own qualities to be superior, they are full of insolence and pride. They are learned people who possess qualities and they obtain great fame, but without speaking censorious words about others, or describing the honour that is due to their own selves. Pure ones with excellent minds are like fragrant flowers. They do not have to speak about their own selves. The sparkling sun, with dispersing rays in the sky, is also like that. In this way, there are others who renounce, using their intelligence. Nevertheless, their fame blazes in the world and is not reduced. A foolish person cannot blaze in the world through his self-praise alone. However, a person who is accomplished in his learning manifests himself, even if he is hidden in a hole. Wicked words, even if spoken loudly, are soon pacified. But excellent words, even if spoken gently, illuminate the worlds. Foolish ones, who are full of their own insolence, speak many futile words. However, the sun in heaven displays its own inner self. That is the reason one searches for different kinds of wisdom. It seems to me that the obtaining of wisdom is the supreme objective for creatures. One should not speak until one is asked. Nor should one speak if asked improperly. In this world, a person who is learned and intelligent behaves like one who is dumb. One must scrutinize and dwell with virtuous people who are always devoted to dharma. They are generous men who are devoted to their own dharma. A person who desires benefit must never dwell with the four varnas when they act contrary to the dharma. In this world, one should abstain from embarking on any action, but should subsist on whatever has been obtained. Dwelling among the meritorious, one will obtain sparkling merits. But dwelling among the wicked, one will obtain sin. One can comprehend the touch of the water, the fire, or the rays of the moon. In that way, one can discern the touch of both the wicked and the virtuous. There may be those who do not look towards enjoying material objects and eat only leftovers. However, if a person is still concerned with the flavours of the food, know that he is still bound by material objects and deeds. A brahmana may be asked and may discourse about dharma, when asked. But if he has not been asked reverentially, one must abandon that spot. Instead, there may be a spot where there is a controlled discourse, following the sacred texts, between disciples and a preceptor. Who will abandon that spot? Without any foundation, there may be ignorant people who wish to earn respect for themselves, who speak about taints, though none exists. Which learned person will dwell there? There may often be greedy people, who try to agitate the boundaries of dharma, like setting fire at the extremities of a mountain. Who will not abandon such a spot? One should dwell and roam among virtuous people who are auspicious in their conduct. Dharma is followed there, without any doubt and without any malice. One should not dwell in places where men pursue dharma only for the sake of artha. Those are people who are wicked in their conduct. One must swiftly flee from places where wicked deeds are performed with a desire to ensuring sustenance, as if from a room where there is a snake. Right from the beginning, one must act with a desire to realize one’s own atman. One must not engage in tasks that make one stretch out on a bed.682 Where the king, royal officers and those who are in charge of the frontier regions eat before their relatives, a person who is in control of his atman must abandon that kingdom. One must dwell in a kingdom where learned brahmanas, who are always devoted to eternal dharma and are engaged in performing sacrifices and studying, are fed first. Without any reflection, one must dwell in a place where svaha, svadha and vashatkara are properly uttered numerous times. Where brahmanas are seen to be engaged in inauspicious acts, one must swiftly abandon that kingdom, as if it is a piece of poisoned meat. Where men cheerfully give before they have been asked, a person who has accomplished his tasks and is based on his own atman, must dwell there. One must roam and dwell among virtuous people, those who are righteous in their conduct, where there is punishment for those who are wicked and reverence for those who are cleansed in their souls. In those places, those who are not generous, those who are wicked and evil in conduct and those who are unruly and greedy are afflicted with extremely severe chastisement.
Those are places where the king and the kingdom always serve dharma, desiring purity and without falling prey to desire. Without any reflection, those are places one should dwell in. When the king displays such conduct, everyone enjoys prosperity. Benefit is swiftly obtained and welfare presents itself. O son! You asked me and I have thus told you about what is beneficial. But I am incapable of enumerating what is most important, what brings benefit to the atman. There is conduct that has been ordained for the benefit of the atman. It is evident that there are many kinds of austerities that will bring about that benefit.’”’

  Chapter 1605(277)

  ‘Yudhisthira asked, “How should a king who has been emancipated move around on earth? What qualities should he always possess, so that he is freed from the noose of attachment?”

  ‘Bhishma replied, “In this connection, there is an ancient history about what Arishtanemi spoke when Sagara asked him.”

  ‘“Sagara asked, ‘O brahmana! What is supremely beneficial? What action enables one to obtain happiness? How does one avoid grief and agitation? I wish to know about this.’”

  ‘Bhishma said, “Tarkshya683 was knowledgable about all the sacred texts. He also knew that the person who was before him deserved to hear virtuous words. Having been asked, he said, ‘The real happiness in the world is the happiness that comes from emancipation. People do not understand this, because they are attached to sons and animals and anxious about riches and grain. If the intelligence is full of attachment and if the atman is not tranquil, treatment is impossible. A stupid person who is tied to the bonds of affection cannot be free. I will tell you about the bonds that result from affection. Listen to them. Using the ears and the head, one is capable of knowing and severing them. At the right time, one must have offspring. When they attain youth, after ascertaining that they are capable of earning a living, one should be cheerful and roam around free. When one’s wife has had a son that she is devoted to, when she is aged and is affectionately attended to by that son, know that this is the time to depart and search for a superior objective. However, whether one has obtained offspring or one has not obtained offspring, the senses and the objects of the senses have been pursued in the proper way. Therefore, one should be cheerful and roam free. One has performed one’s tasks. One should be inquisitive and cheerful, roaming freely. One must be equal vis-à-vis what has been gained and the reasons that do not lead to any gain. I have recounted this briefly to you. I will again tell you in detail about the objective of emancipation. Listen. A free man roams around happily in this world, bereft of fear. There is no doubt that a man who has sentiments of attachment is destroyed, just like insects and ants engaged in the accumulation of food. Those who are detached are happy in this world. Those with attachments are destroyed. A person whose intelligence has turned towards emancipation has no business to think about his relatives, such as, “How will these people survive without me?” A creature is born on its own. A creature grows on its own. A creature advances towards happiness, unhappiness and death on its own. In this world, people do not obtain anything because of anything that they have done, or because of the food and garments that have been stored up by their mother and father. It is all because of what they have done earlier. On earth, the one who ordain has laid down food for all living beings. Though people run after it, this has actually been determined by their own acts. A man is himself like a lump of clay. He is always under someone else’s control. What is the reason behind sustaining one’s relatives? Instead, one should be firm in protecting one’s atman. While you look on, your relatives will be slain by death, even if you make great efforts. Therefore, know your own atman. While they are still alive and you are engaged in sustaining and protecting them, you may have to give it up incomplete, since you end up dying. In that way, when your relatives die, you will never know whether they are happy or miserable. Therefore, you should know your own atman. While you are alive, these people die or are freed because of their own deeds. Therefore, one should turn one’s intelligence towards ensuring welfare for the atman. In this world, since one knows this, how does one determine who belongs to whom? Therefore, fix your mind on emancipation. I am entreating you again. A man who has conquered hunger and thirst and similar sentiments, and also anger, greed and confusion, such a spirited person is indeed free. If a man is not distracted by gambling, drinking, women and hunting and is not confused, such a person is free. If a man is only anxious about what he will enjoy from one day to another day and from one night to another night, his intelligence is said to be tainted. A person who always realizes that his birth is due to nothing but attachment for women, such a person is free. In this world, a person who knows the truth about the birth, destruction and exertion of beings is indeed free. A person who sees no difference between a handful of corn and thousands of crores of carts loaded with it, or a person who sees no difference between a palace and a clump of bamboos is free. The world suffers from death and is afflicted by disease and oppressed by famine. A person who sees this is free. A person who sees it in this way is happy and content. A person who does not see this, is destroyed. If a person is satisfied with only a trifle, he is free in this world. A person who sees that everything is destroyed, as if by fire, and is not touched by sentiments on account of this, is free. If a person regards a bed and the bare earth, or shali rice and awful food, as equal, he is free. If a person regards linen and grass or rags, silk and bark, sheepskin and ordinary leather, as equal, such a person is free. A person who sees that everything in this world results from the five elements and having seen this, acts in accordance with this, is free. If a person regards happiness and unhappiness, gain and lack of gain, victory and defeat, like and dislike, fear and anxiety684 as equal, he is always free. The body is full of many taints, it is a store of imperfections like blood, urine and excrement. A person who sees it in this way is free. It is subject to decay, wrinkles, emaciation, paleness, bending down and old age. One who sees it in this way is free. In the course of time, there is impotence, weakness of sight, deafness and a slowdown in the life force. One who sees it in this way is free. The rishis, the gods and the asuras have gone from this world to other superior worlds. One who sees it in this way is free. There are thousands of powerful lords of the earth who have had to leave the earth and depart. A person who knows this is free. In this world, the accumulation of riches is extremely difficult. Hardship is extremely easy. There is misery on account of relatives. A person who sees this is free. There are offspring without qualities. There are people without qualities. If a person repeatedly sees this in the world, why should he not hanker after emancipation? There may be a man who sees everything in the world on the basis of the intelligence of the sacred texts. He sees that everything human is without substance. Such a person is free in every way. Having heard these words of mine, you should always roam around as if you are free. Whether you pursue garhasthya or whether you pursue emancipation, act so that your intelligence is not clouded.’ On hearing these words attentively, the lord of the earth685 protected the subjects, acquiring qualities that are conducive to emancipation.”’

  Chapter 1606(278)

  ‘Yudhishthira asked, “O father! There has always been a curiosity in my heart. O grandfather of the Kuru lineage! I wish to hear the truth about this from you. Devarshi Ushanas686 was always engaged in what was agreeable to the asuras and unpleasant for the gods. Why was he then called the immensely intelligent Kavya? Why did the infinitely energetic one always increase their energy?687 Why were the danavas always engaged in enmity with the supreme among the gods? How did Ushanas, as radiant as an immortal, become Shukra? How did he obtain prosperity? Tell me everything about this. Though he possesses energy, why can he never go to the middle of the sky?688 O grandfather! I wish to know everything about this.”