by Bibek Debroy
Chapter 1676(348)
‘“The serpent asked, ‘O one with the beautiful smiles! In the form of a brahmana, whom did you see? Was that brahmana only a human, or was he a god? O illustrious one! Among men, who is capable of seeing me, or would desire that? Would anyone like that speak and leave words of instruction that I should go and see him? O beautiful one! Among the number of gods, asuras and devarshis, the serpents are certainly immensely valorous. They are the descendants of Surasa and are swift.1385 They deserve to be honoured and are the granters of boons. We deserve to be followed by others. In particular, it has been heard that men follow us for riches.’
‘“The serpent’s wife replied, ‘O one who subsists on air! From his uprightness, I know that he is not a god. O one who is extremely wrathful! I know that he is devoted to you alone. He desires to accomplish some task through you and is waiting, like the chataka bird for water.1386 Like the bird which loves the monsoon, he desires to meet you. He should be protected against any misfortune and anxiety. A person like you, with noble birth, should not disregard someone who has come before you. You should cast aside your natural anger and go and see him. You should not cause torment to yourself by destroying his hopes. If a king or a prince does not wipe away the tears of someone who has come with hope, he commits the sin of having killed a foetus. Knowledge is the fruit of silence. Great fame results from giving. Through eloquence and truthful words, one obtains greatness in the hereafter. Through donating land, one obtains an end that is lauded by all the ashramas. Even if the riches obtained have been destroyed in this way, one gets fruits. If one desires benefit, one must perform all the desirable acts. One will then never go to hell. Those who are learned about dharma say this.’
‘“The serpent said, ‘O virtuous one! Because of the great pride associated with the sinful species that I have been born into, I possessed insolence and resolved to yield to anger. But that has been burnt down by the fire of your words. O virtuous one! I do not see any darkness that is greater than being consumed by anger. Serpents are said to be especially prone to this. This is the sin that the powerful Dashagriva1387 fell prey to. He rivalled Shakra and was slain by Rama in the battle. On hearing that Rama had entered the inner quarters of the palace to seize the calf, the sons of Kartavirya were also afflicted by this sin and were slain.1388 The immensely strong Kartavirya was like the thousand-eyed one.1389 However, he was slain in a battle by Rama, Jamadagni’s son. Because of your words, I have controlled my anger, which is the enemy of austerities and destroys all benefit. You are large-eyed and possess all the qualities. I am indeed praiseworthy, since I have someone like you as my wife. I will therefore go where that brahmana is waiting. In every way, I will speak appropriate words to him. He will not depart as one unsuccessful.’”’
Chapter 1677(349)
‘Bhishma said, “The lord of the serpents advanced towards the brahmana, mentally thinking about the task that might have brought him there. O lord of men! The Indra among serpents was intelligent and devoted to dharma. Having arrived there, he addressed him in naturally pleasant words. ‘I am addressing you peacefully. You should not be enraged with me. What is the task that has brought you here? What is your purpose? O brahmana! I have arrived before you and am asking you affectionately. On the banks of the Gomati, whom do you desire to worship?’
‘“The brahmana replied, ‘Know me to be Dharmaranya, foremost among brahmanas. I have come here to see the serpent Padmanabha. I have some work with him. I have heard that he has gone away, so I am waiting nearby for him, like a person waiting for a relative, or a farmer waiting for the rain. I wish to dispel his hardships and do what is beneficial for him. Therefore, without any difficulty, I am engaged in yoga here, united with the brahman.’
‘“The serpent said, ‘O virtuous one! Your conduct is beneficial and you are devoted to righteous people. O immensely fortunate one! I have heard that you bear supreme affection towards him. O brahmana rishi! I am that serpent and you have now met me. What is your command? Tell me what I can do to bring you pleasure. I have heard from my relatives that you had come here. O brahmana! That is the reason I have myself come here to meet you. Now that you have come here, you will be successful in your pursuits. O foremost among brahmanas! You can instruct me to be engaged in whatever pursuit you wish. In particular, all of us have been won over by your qualities. You have abandoned your own welfare and are engaged in seeking ours.’
‘“The brahmana replied, ‘O immensely fortunate one! I have come here with a desire to meet you. O serpent! I do not know the truth and have a desire to ask you about the truth. With my atman based on the atman,1390 I wish to embark on a path that brings benefit to the atman. O immensely wise one! I am not attached to anything and wish to worship that which is powerful. You are radiant and famous through your qualities, as if you are the origin of the sun’s rays. The radiant touch of your inner self now seems to be like the touch of the moon’s beams. O one who survives on air! Answer the question that has arisen. Later, I will tell you about the task that has brought me here. I should hear about this from you.’”’
Chapter 1678(350)
‘“The brahmana said, ‘Vivasvat’s1391 chariot has a single wheel and in due course, you firmly draw it. If you have seen anything wonderful and praiseworthy, you should tell me about it.’
‘“The serpent replied, ‘Successful sages and the gods reside in his thousand rays, like birds perched on branches during the spring. The great wind emerges from Surya’s rays and yawns in the sky. O brahmana! What can be more wonderful than that? The one named Shukra is at his feet.1392 At the time of the monsoon, he showers down rain from the clouds in the sky. What can be more wonderful than that? For eight months, he sucks up the water through his pure rays and at the right time, showers them down again. What can be more wonderful than that? The atman is always established in specific parts of his energy. That is the seed of the earth and sustains mobile and immobile objects. The mighty-armed god is eternal. He is supreme and without decay.1393 O brahmana! He is without beginning and without end. What can be more wonderful than that? There is something that is even more extraordinary than all these wonders. Hear about it from me. Residing with Surya, I have seen this in the sparkling sky. In ancient times, at midday, the sun used to scorch the worlds. At that time, an entity was seen to advance towards the sun. It illuminated all the worlds with its own natural radiance. It advanced towards the sun and seemed to splinter the sky in the process. The rays of that energy blazed like oblations poured into the fire. That form was like that of a second sun and could not be looked at. As it advanced, Vivasvat stretched out his hand. As if honouring back in return, the entity also stretched out its right hand. Splintering the firmament, it then entered the solar disc. It mingled with Aditya’s energy and in an instant, merged inside it. A doubt arose, because we could no longer distinguish between the two different masses of energy. Of these two, which one was Surya on his chariot? And which was the one that had arrived? Since a doubt arose in us, we asked Ravi,1394 “O Surya! Who is the one who has advanced through the firmament and has merged into you, like a second self?”’”’
Chapter 1679(351)
‘“Surya said, ‘O friend! This is not the wind god, an asura or a serpent. This is a sage who has gone to heaven because he has become successful through the vow and conduct of unchha. This brahmana controlled himself and subsisted on roots and fruits. He ate dry leaves. He did not eat, or subsisted only on air. The brahmana obtained favours by reciting hymns from the Rig Veda Samhita. His acts opened the doors to heaven and he went to heaven. O serpent! He was restless in his desire, but he possessed fortitude. He always subsisted only on unchha. This brahmana was always engaged in the welfare of all beings. He was not a god, a gandharva, an asura, or a serpent. But because he was powerful among beings, he obtained the supreme objective.’
‘“The serpent said, ‘O brahmana! Such was the wonder that I witnessed. He obtained success in his human form and obtained t
he destination meant for those who are successful. O brahmana! With Surya, he circles around the earth.’”’
Chapter 1680(352)
‘“The brahmana said, ‘O supreme among serpents! There is no doubt that this is extraordinary. I am extremely delighted. Your sentences are full of meaning and have shown me my path. O virtuous one! O supreme among serpents! May you be fortunate. I will depart. Remember me and send your messengers to find out how I am.’
‘“The serpent replied, ‘You have not told me about the task that you are attached to. How can you then go? O brahmana! Tell me what is to be done and the reason why you have come here. O bull among brahmanas! Whether you state it or don’t state it, take my permission and leave only after you have accomplished your purpose. O brahmana! You should only go after you have honoured me and received my permission. I have become attached to you. You should not go only after having seen me, seated near the root of this tree. O brahmana rishi! This is not how you should depart. O foremost among brahmanas! There is no doubt that you have also become attached to me. O unblemished one! All these people belong to you. In staying with me, what is there to think about?’
‘“The brahmana said, ‘O immensely wise one! O serpent! It is exactly as you have understood it. The gods are not superior to you in any way. O serpent! I am you and you are me. I, you, and all the creatures can always go everywhere.1395 O lord of Bhoga!1396 There was a doubt in my mind about the way to accumulate merit. O virtuous one! I have now seen the truth and will follow the vow of unchha. O virtuous one! I have now made up my mind to follow the best method. O fortunate one! O serpent! I have obtained success and I seek your leave.’”’
Chapter 1681(353)
‘Bhishma said, “O king! The brahmana honoured the foremost among serpents. He made up his mind to be initiated and desiring this, resorted to Chyavana, of the Bhargava lineage. O king! He1397 performed the sacraments for him to be initiated into the way of dharma. O king! O Indra among kings! Bhargava also recounted this story in Janaka’s abode. He1398 described this sacred account to the great-souled Narada. O Indra among kings! O foremost among the Bharata lineage! When he was asked, Narada, unblemished in his deeds, recounted this account in the abode of the gods. O lord of the earth! In ancient times, the king of the gods recounted this sacred account to an assembly of the praiseworthy Vasus. O king! When I fought that extremely terrible battle with Rama,1399 the Vasus recounted this story to me. O lord of the earth! O supreme among those who uphold dharma! Having been asked by you, I have told you the truth about this sacred account, which is full of dharma. O descendant of the Bharata lineage! You asked me about supreme dharma. O king! This account is about a patient person who acted in accordance with dharma and artha. That foremost among brahmanas was firm in his resolution and to accomplish his objective, was instructed by the lord of the serpents. At the extremities of the forest, he practised yama and niyama. He engaged in practices that were sanctioned by those who eat in accordance with unchha.”’
This concludes Moksha Dharma Parva and also concludes Shanti Parva.
Anushasana Parva
Anusbasana means instruction or advice and Anushasana Parva continues with Bhishma’s instructions. In the 18-parva classification, Anushasana Parva is the thirteenth. In the 100-parva classification, Anushasana Parva constitutes Sections 87 and 88. Anushasana Parva has 154 chapters. In the numbering of the chapters in Anushasana Parva, the first number is a consecutive one, starting with the beginning of the Mahabharata. And the second number, within brackets, is the numbering of the chapter within Anushasana Parva.
Section Eighty-Seven
Dana Dharma Parva
This parva has 6409 shlokas and 152 chapters.
Chapter 1682(1): 76 shlokas
Chapter 1683(2): 95 shlokas
Chapter 1684(3): 18 shlokas
Chapter 1685(4): 61 shlokas
Chapter 1686(5): 31 shlokas
Chapter 1687(6): 49 shlokas
Chapter 1688(7): 29 shlokas
Chapter 1689(8): 28 shlokas
Chapter 1690(9): 24 shlokas
Chapter 1691(10): 70 shlokas
Chapter 1692(11): 20 shlokas
Chapter 1693(12): 49 shlokas
Chapter 1694(13): 6 shlokas
Chapter 1695(14): 199 shlokas
Chapter 1696(15): 51 shlokas
Chapter 1697(16): 75 shlokas
Chapter 1698(17): 171 shlokas
Chapter 1699(18): 59 shlokas
Chapter 1700(19): 25 shlokas
Chapter 1701(20): 76 shlokas
Chapter 1702(21): 24 shlokas
Chapter 1703(22): 19 shlokas
Chapter 1704(23): 41 shlokas
Chapter 1705(24): 101 shlokas
Chapter 1706(25): 12 shlokas
Chapter 1707(26): 66 shlokas
Chapter 1708(27): 104 shlokas
Chapter 1709(28): 28 shlokas
Chapter 1710(29): 16 shlokas
Chapter 1711(30): 16 shlokas
Chapter 1712(31): 64 shlokas
Chapter 1713(32): 33 shlokas
Chapter 1714(33): 25 shlokas
Chapter 1715(34): 29 shlokas
Chapter 1716(35): 23 shlokas
Chapter 1717(36): 19 shlokas
Chapter 1718(37): 19 shlokas
Chapter 1719(38): 30 shlokas
Chapter 1720(39): 12 shlokas
Chapter 1721(40): 59 shlokas
Chapter 1722(41): 35 shlokas
Chapter 1723(42): 33 shlokas
Chapter 1724(43): 26 shlokas
Chapter 1725(44): 54 shlokas
Chapter 1726(45): 24 shlokas
Chapter 1727(46): 14 shlokas
Chapter 1728(47): 61 shlokas
Chapter 1729(48): 49 shlokas
Chapter 1730(49): 28 shlokas
Chapter 1731(50): 26 shlokas
Chapter 1732(51): 48 shlokas
Chapter 1733(52): 39 shlokas
Chapter 1734(53): 69 shlokas
Chapter 1735(54): 40 shlokas
Chapter 1736(55): 35 shlokas
Chapter 1737(56): 20 shlokas
Dana means gifts, donations, giving things away in charity. So this section is about the dharma to be followed in dana.
Chapter 1682(1)
‘Yudhishthira said, “O grandfather! It has been said that tranquility is subtle and of many different types. But having acted in this way, there is no peace in my mind. O unblemished one! In this connection, you have spoken in many different ways about peace. Because of what I myself have done, these diverse kinds of peace are not available to me. I can see the terrible wounds left by the arrows on your body. O brave one! Thinking of the wicked deeds I have done, I can find no peace. Blood is flowing from your limbs, like streams from a mountain. O tiger among men! On seeing this, I am suffering, like a lotus during the rains. O grandfather! Could I have done anything more painful than this? Having confronted your enemies in the field of battle, you have now been reduced to this state. This is also what has happened to other kings, with their sons and relatives. Under the subjugation of destiny, we, and the sons of Dhritarashtra, were overcome by anger. We have perpetrated this reprehensible act. O king! What end will we obtain? I am the one who has caused your death. I am the one who has killed the well-wishers. On seeing you in this miserable state, lying down on the ground, I cannot find any peace.”
‘Bhishma replied, “When something else is responsible, why do you see yourself as the cause? O immensely fortunate one! The course of action is subtle and beyond the grasp of the senses. In this connection, an ancient history is cited, about a conversation between Mrityu,1 Goutami, Kala,2 a hunter and a serpent. O Kounteya! There was an aged lady named Goutami and she was full of tranquility. She saw that her son had been bitten by a snake and was unconscious. A hunter named Arjunaka was enraged with the snake. He tied it up with some rope and brought it to Goutami. He said, ‘This worst of snakes has killed your son. O illustrious one! Quickly tell me how I should kill it. Should I flin
g it into the fire, or should I chop it up into bits? This slayer of a child does not deserve to remain alive for much longer.’
‘“Goutami said, ‘O Arjunaka! You have limited intelligence. Release it. Do not kill it. Virtuous ones who have thought about it do not act so as to impose such a heavy burden on their own selves. They use the boat of dharma to tide over this world, like crossing the waters with a boat. Those who have made themselves heavy with sin sink, like a weapon sinks in the water. By killing it, the one who is dead will not come back to life. What purpose will be achieved by killing this creature? By letting it go, this creature will have life. Why should it be dispatched to the eternal world of death?’