The Mahabharata

by Bibek Debroy

  ‘Rudra replied, “O Brahma! You are Svayambhu and you have created many Purushas. O Brahma! You are creating others too. But there is only a single great Purusha. O Brahma! Whom are you thinking about? Who is that Purushottama?1361 I have great curiosity and a doubt about this. Tell me.”

  ‘Brahma said, “O son! As has been stated by you, there are many Purushas. But this one cannot be seen and transcends all the others. I am telling you that this single Purusha is alone the foundation. That single one is said to be the origin of the many Purushas. That Purusha is the universe. He is supreme and extremely great. He is devoid of qualities. Devoid of qualities, they1362 enter the eternal one.”’

  Chapter 1667(339)

  ‘Brahma said, “O son! Hear about the eternal and undecaying Purusha. He is said to be without destruction and immeasurable. He goes everywhere. O virtuous one! I, you, nor anyone else, can see him. He is this universe, with qualities and without qualities. It is said that he can be seen through wisdom. He is without a body. But he also dwells in every body. Though he dwells in bodies, he is not touched by any of the acts committed by them. He is in my atman, in yours and in that of others, conscious of the bodies. He is a witness to everything, but cannot be grasped by anyone. The universe is his head. The universe is his arms. The universe is his feed, his eyes and his nose. As he wills, he alone cheerfully wanders among all the kshetras.1363 The kshetras are the bodies, the seeds of everything, good or bad.1364 Since he knows them through the yoga of his atman, he is known as kshetrajna. No creature can discern his coming and going, though this progress is indicated in the ordinances of sankhya and yoga. Even if I think about his progress, I will be unable to comprehend that supreme progress. According to my knowledge, I will tell you about that eternal Purusha. His alone is the greatness. There is said to be only one Purusha. That single and eternal one should be praised by the words of Mahapurusha.1365 There is one fire, but it blazes in different kinds of kindling. There is one sun. There are many austerities, but their origins are the same. There is one wind, but it blows in many ways in the world. There is one great ocean, though there are many sources of water. There is one Purusha, devoid of qualities. The universe is his form and it also enters Purusha, devoid of qualities. One should abandon all the qualities. One should discard all acts, good and bad. One should give up both truth and falsehood. In this way, one should be divested of qualities. One can then know the one who is unthinkable. He has four subtle forms.1366 An ascetic who roams around in this way can advance towards the lord, Purusha. There are some learned ones who desire him as the paramatman. There are others who have thought about adhyatma and think of him as the single atman within their own selves. The paramatman is always spoken of as one who is devoid of qualities. He is known as Narayana. He is the Purusha who is inside all atmans. Like water on the leaf of a lotus, he is not touched by any acts. He is sometimes engaged in acts.1367 He is sometimes freed from bonds and united with moksha. He is sometimes united with the accumulation of the seventeen.1368 In this way, in due order, Purusha is spoken of in many ways. Everything in the worlds has a refuge in him. He is the supreme object of knowledge. He is the one who knows and he is also what is to be known. He is the thinker and the object of thought. He is the eater and the object that is eaten. He is the one who smells and the object that is smelt. He is the one who touches and the object that is touched. He is the seer and the object that is seen. He is the hearer and the object that is heard. He is the one who learns and he is the object of learning. He is with qualities and without qualities. He has been spoken of as Pradhana, the accumulation of qualities. He is always eternal and immutable. He is the foundation and the prime cause behind Dhatri.1369 Brahmanas speak of him as Aniruddha.1370 There are virtuous and beneficial acts in the world, sanctioned by the Vedas. All these flow from him. All the gods and sages, righteous and controlled, take their places on the altar and offer him a share in the sacrifices. I am Brahma. I am the first lord of subjects. I have been generated from him and all of you have been generated from me. O son! I am the origin of all mobile and immobile objects in the universe, and all the Vedas and their mysteries. Purusha is divided into four parts and sports as he wishes. The illustrious one is awakened through his own knowledge. O son! I have thus told you exactly what you have asked. I have described to you the knowledge of sankhya and yoga.”’

  Chapter 1668(340)

  ‘Yudhishthira said, “O grandfather! You have spoken about dharma and the sacred dharma of moksha that one must seek refuge with. Among the different ashramas, you should now tell me what is the best kind of dharma.”

  ‘Bhishma replied, “If followed, all kinds of dharma lead to heaven and yield the fruits of truth. There are many doors to dharma and no rites in the world are fruitless. O supreme among the Bharata lineage! Whoever determines that he should follow one particular mode, decides that all the others are not worth knowing. O tiger among men! In this connection, you should listen to an account. In ancient times, Narada, the rishi of the gods, and Shakra spoke about this. O king! Narada, the rishi of the gods, had obtained success and was revered by the three worlds. He progressively roamed around the worlds, like a wind that is not restrained. O great archer! On one occasion, he went to the abode of the king of the gods. The great Indra honoured him well and welcomed him. After some time, when he was seated, Shachi’s lord1371 asked him, ‘O brahmana rishi! O unblemished one! Have you seen anything wonderful? O brahmana rishi! You wander amidst the mobile and immobile objects of the three worlds, always curious. You have obtained success and are like a witness to what transpires. O devarshi! There is nothing in the worlds that is unknown to you. Tell me about anything that you might have heard, felt or seen.’ O king! Narada, supreme among eloquent ones, was seated. At this, he told Indra of the gods about an extensive account. I will tell it to you as that supreme among brahmanas described it. He recounted this account when he was asked. You too should listen to this.”’

  Chapter 1669(341)

  ‘Bhishma said, “O best among the Kuru lineage! In an excellent city named Mahapadma, on the southern banks of the Ganga, there lived a brahmana who was controlled. He was amiable and was born in the lineage of the moon. All his doubts had been dispelled and he knew the path he should pursue. He was always devoted to dharma and had conquered anger. He was always content and had conquered his senses. He was always engaged in non-violence. He was truthful and was revered by the virtuous. He obtained riches through proper means and through his own efforts. His conduct was good. He possessed many relatives and kin. There were honoured friends who sought refuge with him. He was born in a noble and great family and resorted to the best of conduct. O king! On seeing that he had many sons, who were engaged in the extensive tasks of dharma that the family required, he thought about a dharma that would be superior to this. He thought there were three kinds of dharma—that spoken about in the Vedas, that laid down in the sacred texts1372 and the dharma practised by virtuous people. Which are the auspicious tasks that I should perform? What will bring benefit? What should I resort to? He always thought about such things and could never arrive at a conclusion. While he thus reflected on dharma, a guest arrived at his house. He was also an extremely controlled brahmana and was devoted to the supreme. He honoured him well, in accordance with the proper rites that have been laid down. When he was rested and seated, he spoke these words.”’1373

  Chapter 1670(342)

  ‘“The brahmana said, ‘O unblemished one! Because of the weight of your words, I have become attached to you.1374 You have become my friend. Listen to me. I will tell you something. O Indra among brahmanas! I have handed over the dharma of garhasthya to my son. O brahmana! I now want to be established on the path of supreme dharma. What should I do? I have based my atman on the atman1375 and wish to be established in the atman. I do not wish to do anything that leads to bondage to the ordinary qualities. So far, all of my life has been spent on acquiring the fruit of a son. Therefore, I desire provisions for the w
orld hereafter. The virtuous ones in this world desire the supreme that will enable them to cross the hereafter. That resolution has been awakened in me. Where will I obtain the raft of dharma? I have heard that people are confused in this world and even those with sattva in their souls find it difficult to emerge. Above the heads of all subjects, I have seen the garlands, flags and standards of dharma held aloft. My mind no longer finds delight in time spent on pleasure. I have seen that mendicants desire the hereafter. O guest! You possess the strength of intelligence and know the truth about the purport of dharma. Engage me in that.’”

  ‘Bhishma continued, “The guest heard the words of the one who desired to pursue dharma. The wise one replied in gentle and sweet words. ‘I am also confused and that is my wish too. I cannot make up my mind. There are many doors to heaven. Some praise moksha, other brahmanas the fruits of sacrifices. Some resort to the dharma of vanaprastha, others resort to garhasthya. Some resort to the dharma of kings, others to the fruits of the atman. Some resort to serving preceptors, others speak words in favour of yama. Some have gone to heaven by serving their mothers and fathers. Others have gone to heaven through non-violence, and still others through truth. Some have advanced towards battle, were slain and have gone to heaven. Others became successful through the practice of the vow of unchha1376 and have advanced along the path that leads to heaven. Some have been engaged in studying and have been devoted to the auspicious vows of the Vedas. Intelligent ones have gone to heaven by being content and conquering their senses. There are others who were upright, but were killed by people who were deceitful. There are upright ones, pure in their souls, who have been established in the vault of the sky.1377 In this way, in this world, there are many doors to heaven that have been opened. Thus, my mind is also anxious, like a light cloud that is driven by the wind.’”’

  Chapter 1671(343)

  ‘“The guest said, ‘O brahmana! I will instruct you in accordance with the sacred texts. I will tell you the purport of what I have learned from my preceptor. Listen. In an earlier cycle of creation, the wheel of dharma was set in motion in Naimisha, on the banks of the Gomati. There is a city of the serpents there. O bull among brahmanas! All the residents of heaven had assembled there and had performed a sacrifice. There, the supreme king, Mandhata, had surpassed Indra. The great Padmanabha dwells there. He has dharma in his soul and follows it in deeds, sight and words. The immensely fortunate resident is famous by the name of Padma. O bull among brahmanas! He pleases creatures in three different ways—words, deeds and thoughts. He protects everything through his insight and controls wicked people through the four techniques of conciliation, gifts, dissension and chastisement. You should go and ask him about the desired techniques. When you bow down before him, he will show you what supreme dharma is. The intelligent serpent is accomplished in all the sacred texts and is attentive towards guests. He possesses the rare and desired nine qualities.1378 His nature is such that he is always immersed in water.1379 He is always engaged in studying. His conduct is excellent and he practises austerities and self-control. His inclinations are towards performing sacrifices and donations. He is forgiving and his conduct is supreme. He is truthful in speech and without malice. He always resorts to good conduct. He eats what is left.1380 He is pleasant in speech. He has discarded deceit. He does what is best and is grateful. He is without enmity and is engaged in the welfare of beings. He has been born in a lineage that is as noble as the waters in a lake in the midst of the Ganga.’”’

  Chapter 1672(344)

  ‘“The brahmana said, ‘I have heard your words of reassurance. It is as if a load has been taken off the back of someone who is bearing a great load. Your words have delighted me—like a tired person when he lies down, like an exhausted person when he finds a seat, like a thirsty person when he finds a drink, like a hungry person when he finds food, like a guest who is given the desired food at the right time, like an aged person who obtains a beloved son after a long time and like the sight of a beloved one has been thinking about. I have been like a hesitant person, casting his eye towards the sky. Your words of wisdom have served to instruct me. I will certainly do what you have asked me to. O virtuous one! Spend this night with me. In the morning, happily go wherever you wish to. The illustrious Surya is gradually withdrawing his rays.’”

  ‘Bhishma continued, “O destroyer of enemies! At this, the guest accepted his hospitality. He spent the night with the brahmana. They had a conversation that was full of words of dharma. They spent the night in this way and it was almost as if it was day. When it was morning, the brahmana honoured the guest, according to his capacity, and desired to accomplish his own objective. The brahmana made up his mind to accomplish dharma. The one who knew about dharma took the permission of his relatives. As instructed, at the right time, resolving to perform good deeds, he set out for the residence of the Indra among serpents.”’

  Chapter 1673(345)

  ‘Bhishma said, “Progressively, he passed through many wonderful groves, places of pilgrimage and lakes and arrived before a sage. The brahmana asked him about the serpent the other brahmana had spoken about. Having been duly instructed, he proceeded again. He was clear about his intention and went to the residence of the famous serpent. Having reached, he exclaimed, ‘I am here. Is there anyone here?’ The serpent’s wife was devoted to her husband. She was beautiful and devoted to dharma. She came and showed herself to the brahmana. She was devoted to dharma and following the prescribed rites, honoured him. She said, ‘Welcome. What can I do for you?’

  ‘“The brahmana replied, ‘I was exhausted. But your gentle words of reverence have swept that away. I wish to see your lord, the supreme serpent. This is my supreme task. This is the fruit that I desire. That is the reason I have come here now, to the serpent’s abode.’

  ‘“The serpent’s wife said, ‘O honourable one! He has gone for a month, to bear Surya’s chariot. O brahmana! There is no doubt that he will return in fifteen days and show himself to you. I have told you the reason why the noble one is not here. That being the case, what else can I do for you? Tell me that.’

  ‘“The brahmana replied, ‘O virtuous one! That is the reason why I decided to come here. O goddess! I will wait for him to return and dwell in that great forest. When he returns, tell him I have come here, anxious to see him. You should also tell me when he returns. O beautiful one! Till then, I will reside on the banks of the Gomati. I will spend the time, following the practice of living on a restrained diet.’”

  ‘Bhishma said, “The brahmana repeatedly entreated the serpent’s wife in this way. The bull among brahmanas then went to the banks of the river.”’

  Chapter 1674(346)

  ‘Bhishma said, “O best among men! The serpents were distressed when the ascetic brahmana began to dwell there, without any food. All the serpent’s relatives, including his brother, son and wife, assembled and went to where the brahmana was. They saw him in a lonely spot along the riverbank, controlled in his vows. Without any food, the brahmana was seated, devoted to meditation. All of them approached the brahmana and worshipped him properly. The relatives wished to extend hospitality and spoke these words. ‘O one rich in austerities! Since you arrived here, this is the sixth day. O one who is devoted to dharma! But you do not desire any food. We have come and have presented ourselves before you. All of us belong to the household and it is our duty to extend hospitality to a guest. O supreme among brahmanas! O brahmana! You should take whatever food you wish to have—roots, fruits, leaves or water. As a virtuous person, you are dwelling in the forest, without any food. All of us, old and young, are afflicted and face a conflict of dharma. None of us has killed a foetus. None of us is one from whom food cannot be received. None of us utters a falsehood. There is no one in our family who eats before serving to gods, guests and relatives.’

  ‘“The brahmana replied, ‘Because of your entreaty, it is almost as if I have eaten. Eight nights are still left for the serpent to return. If the serpent does
not return after eight nights are over, then I will indeed eat. But until then, I have this vow, for the serpent’s sake. You should not be tormented on this account. Go wherever you have come from. My vow is for him and you should not do anything that causes it to be violated.’”

  ‘Bhishma said, “The serpents then took leave of the brahmana. O bull among men! Having accomplished their objective, they returned to their own houses.”’

  Chapter 1675(347)

  ‘Bhishma said, “When those many lunar days were over,1381 the serpent completed his task. He took Vivasvat’s1382 permission and returned to his own house. On seeing that he had arrived, his wife gave him water to clean his feet and performed other similar tasks. The virtuous one approached him and the serpent asked, ‘O fortunate one! I hope you have been attentive in tending to the gods and the guests, as used to be the case when I was here. I hope you followed the ordinances I told you about. The intelligence of women is not straightforward and is often false towards accomplishing an objective. O one with the excellent hips! I hope you have not violated the norms of dharma in my absence.’

  ‘“The serpent’s wife replied, ‘The duty of disciples is to serve the preceptor, that of brahmanas to be devoted to the Vedas, that of servants to follow the words of their master and that of kings to protect people. It is said that the dharma of kshatriyas is to protect all creatures and that of vaishyas is to support sacrifices and attend to guests. The task of shudras is to serve brahmanas, kshatriyas and vaishyas. O Indra among serpents! The dharma of householders is to be engaged in the welfare of all beings. Restrained diet and the constant observance of vows, in the proper order, are dharma. In particular, there is an association between dharma and the senses.1383 Whom do I belong to? Where have I come from? Who am I? Who belongs to me? If a person is devoted to the state of pursuing moksha, it is necessary that he should always ask these questions. It is said that being devoted to the husband is the supreme dharma for a wife. O Indra among the serpents! I have learnt the truth about this through your instructions. You are always devoted to dharma and I also know about dharma. Why will I abandon the path of virtue and advance along an uneven road? O immensely fortunate one! There has been no decrease in the dharma with which I have worshipped the gods. I have always been attentively engaged in tending to the guests. Fifteen days ago, a brahmana arrived here. He desired to meet you and has not divulged his objective to me. He is waiting on the banks of the Gomati, anxious to meet you. The brahmana is rigid in his vows and is seated there, concentrated on the brahman. O Indra among serpents! O supreme among serpents! I pacified him and told him that when you arrived before me, I would sent you to him. O immensely wise one! Having heard this, you should go there. O one who hears with the eyes!1384 You should show yourself to him.’”’