The Mahabharata

by Bibek Debroy

  Chapter 1684(3)

  ‘Yudhishthira asked, “O lord of men! O great king! If the other three varnas find it extremely difficult to become a brahmana, how did the great-souled kshatriya, Vishvamitra, with dharma in his soul, become a brahmana? O grandfather! I wish to hear the truth about this. Please tell me. O great grandfather! Through his austerities and infinite valour, the great-souled one instantly killed one hundred of Vasishtha’s sons. When anger entered his body, he created many yatudhanas19 and rakshasas who were fierce in their energy. They were like the Destroyer himself. There were hundreds of brahmana rishis in the great lineage of Kushika.20 Having established this lineage in the world of men, he was praised by the learned brahmanas. The great ascetic, Shunahshepa, was Richika’s son. He was treated like an animal at a great sacrifice and was freed by him.21 The energetic Harishchandra performed a sacrifice and pleased the gods, thus becoming the intelligent Vishvamitra’s son. O lord of men! Because they did not honour their eldest, Devarata, fifty of his sons were cursed and became shvapakas.22 Trishanku, the son of Ikshvaku, was abandoned by his relatives. However, he23 affectionately conveyed him to heaven, with his head hanging downwards. Vishvamitra created a large, pure and sacred river named Koushiki and this was frequented by the rajarshis and also frequented by the brahmana rishis. There was the apsara named Rambha, who had five tufts of hair and was extremely beautiful. However, because she disturbed his austerities, she was cursed and turned into stone. In ancient times, because he was scared of him, Vasishtha submerged himself in the water and rose after he had been freed from his bonds. That is the reason the sacred and large river came to be known as Vipasha.24 This was a famous deed the great-souled one performed for Vasishtha’s sake. The lord praised and pleased the eloquent and illustrious one who was at the forefront of the army of the gods and thus freed himself from the curse.25 He always blazes in the northern direction in the midst of the brahmana rishis and Uttanpada’s son, Dhruva.26 O Kourava! These and many others are his deeds. This is despite his being born as a kshatriya and I am curious about this. O bull among the Bharata lineage! How did this happen? Tell me the truth about this. Without taking birth in another body, how did he become a brahmana? O king! You should tell me the entire truth about this. Tell me the truth about Matanga too. O bull among the Bharata lineage! Having been born in the womb of a chandala, Matanga did not obtain the status of a brahmana. How did he27 then become a brahmana?”’

  Chapter 1685(4)

  ‘Bhishma replied, “O Partha! O son! Listen to the ancient and truthful account about Vishvamitra, about how be obtained the status of a brahmana and became a brahmana rishi. In the lineage of the Bharatas, there was a king named Ajamidha.28 O best among the Bharata lineage! He performed sacrifices and was supreme among those who upheld dharma. His son was the great king named Jahnu. The great-souled one obtained Ganga as his daughter.29 His son was the immensely illustrious Sindhudvipa, who was his equal in qualities. The immensely strong rajarshi, Balakashva, was born from Sindhudvipa. His son was Vallabha, who was like Dharma himself. His son was Kushika, whose radiance was like that of the thousand-eyed one.30 Kushika’s son was the prosperous King Gadhi. The mighty-armed one was without a son and began to dwell in the forest. While he dwelt in the forest, a daughter was born to him. Her name was Satyavati and her beauty was unmatched on earth. The illustrious Chyavana’s son was the lord Richika, born in the Bhargava lineage. Because of his great austerities, he was famous. He sought her hand. However, Gadhi, the destroyer of enemies, thought that the great-souled Richika was poor and did not give her to him. When he was refused and about to go away, the supreme among kings again said, ‘If you give me a price, I will then give you my daughter.’

  ‘“Richika asked, ‘O Indra among kings! What will I give you as a price? O king! Without hesitating about it, tell me what I should give you for your daughter.’

  ‘“Gadhi replied, ‘O Bhargava! Give me one thousand horses that are as swift as the wind, as white as the beams of the moon, but with each one possessing one black ear.’”

  ‘Bhishma continued, “The lord who was Chyavana’s son and was a tiger of the Bhrigu lineage went to Varuna, Aditi’s son and the lord of the waters, and said, ‘O supreme among gods! I seek alms from you—one thousand horses that are as swift as the wind, as white as the beams of the moon, but with each possessing one black ear.’ Varuna, the god Aditya, agreed to what the supreme one of the Bhrigu lineage had asked. ‘As soon as you think of them, the horses will be there.’ Richika thought of horses that were as radiant as the moon and one thousand of them arose from the waters of the Ganga, great in their energy. Not far from Kanyakubja, there are the excellent banks of the Ganga. Even today, men still refer to the spot as Ashvatirtha.31 O son! Richika, foremost among those who meditate, cheerfully gave those one thousand fair horses to Gadhi, as a price. King Gadhi was astounded, but was also terrified of a curse. He therefore gave his ornamented daughter to Bhrigu’s descendant. Following the recommended rites, the supreme among brahmana rishis accepted her hand. She was also extremely delighted at having obtained such a husband. O descendant of the Bharata lineage! The brahmana rishi was pleased at her conduct and desired to grant a boon to the beautiful one. O supreme among kings! The maiden reported this to her mother. As the daughter stood before her, with downcast eyes, the mother said, ‘O daughter! You should ask your husband to show me his favours too. That great ascetic is capable of granting me a son too.’ O king! She swiftly went to Richika and told him everything about what her mother desired. He said, ‘O fortunate one! Because of my love for you, she will give birth to a son who possesses all the qualities. There will be no violation of this. O fortunate one! You will also have a son who will be proud of his qualities. This prosperous one will extend our lineage. Your brother will also extend his lineage. When you have bathed at the end of your seasons, let her embrace an ashvattha tree and you should embrace a fig tree. O fortunate one! Thereby, both of you will obtain what you wish for. O one with the beautiful smiles! Here are two vessels of charu,32 sanctified with the pronouncement of mantras. When you consume these, you will obtain the desired sons.’ Satyavati happily told her mother what Richika had said. She also told her about the two vessels of charu. The mother inhaled the fragrance of her daughter Satyavati’s head and told her, ‘O daughter! Act in accordance with my words. Your husband first gave you a vessel of charu, sanctified with mantras. Give that to me. Accept the one he gave me instead. O one with the sweet smiles! We should also exchange the trees. O unblemished one! If you honour your mother, this is what you should do. It is evident what the illustrious one wants to do.33 O slender-waisted one! Therefore, I desire your charu and your tree. You should also think about obtaining a superior brother for yourself.’ O Yudhishthira! Satyavati and her mother acted in this way and both of them conceived.

  ‘“When the great rishi, the supreme one of the Bhrigu lineage, saw that his wife, Satyavati, had conceived, he was distressed in his mind and said, ‘It will soon be apparent that you have not done well in exchanging the charu. O beautiful one! It is clear that you have exchanged the trees too. I had placed all the brahmana energy in the universe in your charu. I had placed all the kshatriya valour in her charu. You would have given birth to a brahmana who would have been famous in the three worlds because of his qualities. She would have given birth to an excellent kshatriya. That is what I had arranged for. However, you and your mother have effected an exchange. Therefore, your mother will give birth to the best among brahmanas. O fortunate one! You will give birth to a kshatriya who will be terrible in his deeds. O beautiful one! Thanks to your affection for your mother, you have not done a good deed.’ O king! On hearing this, the beautiful Satyavati was overcome by grief and fell down on the ground, like a creeper that has been severed. When she regained her senses, she bowed her head down on the ground. The wife, Gadhi’s daughter, spoke, to her husband, the bull among brahmanas. ‘O supreme among those who know about the brahman! Show mercy towar
ds your miserable wife. O brahmana rishi! Show me your favours, so that I do not have a son who is a kshatriya. If you so desire, let my grandson be the performer of terrible deeds. O brahmana! Grant me the boon that my son should not be like that.’ The greatly ascetic agreed to what his wife had said.

  ‘“She gave birth to an auspicious son named Jamadagni. O Indra among kings! Through the rishi’s powers, Gadhi’s illustrious wife gave birth to the brahmana rishi, Vishvamitra, knowledgable about the brahman. The immensely ascetic Vishvamitra obtained the status of a brahmana. Though he was born as a kshatriya, he became the originator of a lineage of brahmanas. His sons were great-souled and the extenders of the lineages of brahmanas. They were ascetics who knew about the brahman. They were the creators of gotras. The illustrious Madhuchanda, the valiant Devarata, Akshina, Shakunta, Babhru, Kalapatha, the famous Yajnavalkya, Sthuna, great in his vows, Uluka, Yamaduta, the rishi Saindhavayana, the illustrious Karnajangha, the great rishi Galava, the rishi Vajra, the famous Shalankayana, Lalatya, Narada, the one known as Kurchamukha, Vaduli, Musala, Rakshagriva, Anghnika, Naikabhricha, Shilayupa, Sita, Shuchi, Chakraka, Marutantavya, Vataghna, Ashvalayana, Shyamayana, Gargya, Jabali, Sushruta, Karishiratha, Samshrutya, Parapourava, Tantu, the great rishi Kapila, the rishi Tarakayana, Upagahana, the rishi Arjunayana, Margamitri, Hiranyaksha, Janghari, Babhruvahana, Suti, Vibhuti, Suta, Suranga, Aradvina, Amaya, Champeya, Ujjayana, Navatantu, Bakanakha, Shayana, Yati, Shayaruha, Arumatsya, Shirishi, Gardhabhi, Ujjayani, Adapekshi, the great rishi Naradi—all these sages were knowledgable about the brahman and were descended from Vishvamitra. O king! The great ascetic, Vishvamitra, was born as a kshatriya. O Yudhishthira! But Richika had brought the supreme brahman to him. O bull among the Bharata lineage! I have truthfully told you the entire account about Vishvamitra’s birth. His energy was like that of the moon, the sun and the fire. O supreme among kings! Tell me about everything that you have a doubt over. I will sever your doubts.”’

  Chapter 1686(5)

  ‘Yudhishthira said, “I wish to hear everything about the dharma of non-violence and about the qualities of those who are devoted. O grandfather! Tell me this.”

  ‘Bhishma replied, “In the kingdom of Kashi, a hunter left his village to hunt for deer. He had poisoned arrows with him. Searching for flesh, the hunter entered a large forest. He saw some deer at a distance and carefully shot an arrow at them. The weapon was difficult to repulse. However, in that large forest, though it has been released in order to kill a deer, it missed the target and struck a tree. The powerful poison in the arrow burnt it down. Having dried up, the tree shed its fruits and leaves. A parrot lived in a hollow in that withered tree. Because of its affection for the tree, it did not leave its abode. It did not emerge in search of food and starved. It suffered and became feeble. Because it was grateful to the tree, the one with dharma in its soul dried up with it. The chastiser of Paka34 was astounded on learning that it looked upon happiness and unhappiness equally. Shakra wondered, ‘This bird has been born as an inferior species. How did it come to resort to non-violence? Or perhaps there is nothing wonderful in this, since all creatures are everywhere seen to be kindly disposed towards each other.’ Thus did Vasava think.

  ‘“Shakra assumed a human form, in the attire of a brahmana. He descended on earth and addressed the bird. ‘O parrot! O best among the birds! Daksha’s daughter has indeed had excellent offspring.35 I wish to ask you a question. Why are you not abandoning this withered tree?’ Having been thus asked, the parrot bowed its head down in obeisance and replied, ‘O king of the gods! Welcome. Through my austerities, I know who you are.’ The one with the one thousand eyes exclaimed words of praise. ‘The austerities through which it has discerned this deserve to be honoured.’ The destroyer of Bala36 knew that the parrot was extremely devoted to dharma and that it was the performer of auspicious deeds. However, he still wanted to know why the parrot wouldn’t leave. ‘This tree is without leaves and without fruit. It is withered and can no longer be a refuge for birds. Why are you still on this tree? There are many other trees in this great forest and they have leaves and are full of hollows. In this great forest, there are many other places where you will find a fortunate spot. This one has lost its lifespan and its capacity. Its essence has been destroyed. It has lost its prosperity. O wise and patient one! Why are you not abandoning a tree that has been destroyed and is now fragile?’ The parrot, with dharma in its soul, heard the words that Shakra had spoken. It sighed deeply and spoke these words of distress. ‘O Shachi’s consort! Destiny cannot be overcome. O lord of the gods! Listen to the reason why I am still here. I have been born in this tree. All my virtuous qualities result from it. It protected me well in my infancy and I was not assaulted by my enemies. O unblemished one! Why are you asking questions about the fruits I seek—non-violence, affection and attachment towards those who are devoted? Lack of anger is a great trait of those who are virtuous. Lack of anger always grants cheer to the virtuous. When there is a doubt about dharma, it is you whom the gods ask. O god! That is the reason you have been established as a lord of the gods. O thousand-eyed one! You should not ask me to abandon someone who is devoted to me. When it was capable, it sustained my life. How can I abandon it now?’ At these amiable words, Paka’s chastiser was delighted. He was satisfied with the parrot’s non-violence and knowledge of dharma and said, ‘O parrot! Ask for a boon.’ The parrot, always devoted to non-violence, asked for the boon that the tree might be revived. Shakra had got to know about the parrot’s firmness and richness of good conduct. Delighted, he quickly sprinkled amrita on the tree. Beautiful fruits, leaves and branches sprouted. Because of the parrot’s firm devotion, the tree regained its beauty again. O great king! Because of its deeds and acts of non-violence, when its lifespan was over, the parrot obtained Shakra’s world. O Indra among men! In this way, those who are devoted become successful in everything, just as the tree did, through the parrot.”’

  Chapter 1687(6)

  ‘Yudhishthira asked, “O grandfather! O immensely wise one! O one who is accomplished in all the sacred texts! Which is stronger, destiny or human endeavour?”

  ‘Bhishma replied, “O Yudhishthira! In this connection, an ancient history is recounted about a conversation between Vasishtha and Brahma. In ancient times, Vasishtha asked the illustrious grandfather, ‘Which is superior, destiny or the deeds of men?’ O king! At this, the grandfather, born from the lotus and the god of the gods, replied in pleasant words that were full of purport and reason. ‘Nothing is born without a seed. There are no fruits without a seed. It is said that seeds result from seeds and fruits result from seeds. The tiller of a field may sow good or bad seeds. The fruits obtained are in accordance with that. Without seeds, a ploughed field does not yield fruits. But in that way, without human enterprise, destiny doesn’t become successful. The field is said to be like human enterprise, the seed is like destiny. Crops are harvested from a union of the field and the seed. The fruits of deeds are not destroyed. The doer reaps them himself. The consequences of good and evil deeds are evident in the world. There is happiness through good deeds and misery through wicked deeds. What is done is enjoyed. What is not done is never enjoyed. A person who does deeds37 obtains prosperity in every way and his good fortune is not destroyed. A person who does not do deeds is destroyed, like caustic matter being poured into a wound. Austerities, beauty, good fortune and many kinds of jewels—all these are obtained through deeds, not through deeds coupled with individual inaction. In a similar way, heaven, objects of enjoyment and everything that one wishes for—all these are obtained through human endeavour, not through lack of action. The stellar bodies, the gods, the serpents, the yakshas, the moon, the sun, the Maruts—all these have been elevated from humanity to divinity through enterprise. Riches, categories of friends, prosperity, good lineage, beauty and objects of pleasure are extremely difficult to obtain, unless one has embarked on action. A brahmana obtains prosperity through purity, a kshatriya through valour, a vaishya thro
ugh exertion and a shudra through servitude. It is not obtained by someone who is not generous and not brave, someone who is impotent and does not act, someone who does not engage in good deeds, someone who is not valiant and someone who does not resort to austerities. The illustrious Vishnu created the three worlds, the daityas and all the gods. But even he tormented himself through austerities in the ocean. Had there not been fruits from deeds, all these fruits would not have materialized. The worlds would only have looked towards destiny and become indifferent. If a man does not undertake deeds and only follows destiny, all his exertions will be futile, like a woman with an impotent husband. In the world of men, one should not be that frightened of good and bad deeds. More important is the slightest bit of fear in the world of the gods.38 Deeds and human enterprise follow destiny. However, when there is inaction, destiny cannot provide anything. The status of the gods is also seen to be temporary. Without deeds, how can the gods remain established in their states? The gods never approved of good conduct in this world, since they fear that such fierce deeds might lead to their being dislodged. That is the reason there is always conflict between the rishis and the gods. Therefore, if the gods have themselves determined it, how can one speak of destiny? How is destiny itself supposed to have arisen? There are many kinds of deceit that are practised in the world of the thirty gods.39 One’s own atman is one’s friend. One’s own atman is also one’s enemy. The atman is a witness to one’s own self and to the deeds that have been performed and the ones that have not been performed. Between good deeds and perverse deeds, it is the good deeds that lead to success. Sometimes, good and bad deeds do not lead to consequences.40 Divinity has the auspicious as a foundation. Everything is based on what is auspicious. A man with auspicious deeds will obtain everything. What can the gods do? In ancient times, Yayati was dislodged from heaven and fell down on the ground.41 He was again restored to heaven through the auspicious deeds of his grandsons. In ancient times, the rajarshi, King Pururava, descended from Ila’s lineage, obtained heaven, but was restrained by the brahmanas.42 Soudasa, the lord of Kosala, performed a horse sacrifice and other sacrifices. However, cursed by a maharshi, he became a maneater.43 Ashvatthama and Rama44 were the sons of sages and great archers. However, despite their good deeds in this world, they could not go to heaven. Like a second Vasava, Vasu45 performed one hundred sacrifices. However, because of a single act of falsehood, he was dispatched to the nether regions. Destiny bound down Bali, Virochana’s son, in the noose of dharma. But it was Vishnu’s enterprise that made him lie down in the nether regions. Janamejaya followed in the footsteps of Shakra. He killed brahmana women.46 Could destiny prevent this? The brahmana rishi, Vaishampayana, killed a brahmana child in his ignorance and was tainted by this.47 Could destiny prevent this? In ancient times, in a great sacrifice, rajarshi Nriga made the false promise of giving cattle to a brahmana. Because of this, he became a lizard.48 While performing a sacrifice, rajarshi Dhundumara was overcome by old age.49 Abandoning all these delights, he fell asleep in Girivraja. The immensely strong sons of Dhritarashtra seized the kingdom of the Pandavas. They obtained it back by resorting to their arms, not through destiny. The sages are devoted to their vows and are engaged in austerities and rituals. Are they able to levy curses because of their deeds or because of destiny? If one abandons wickedness in this world, one can obtain everything that is difficult to get. If a man is overcome by avarice and delusion, destiny cannot save him. Even if a fire is small, when it is fanned by the wind, it becomes large. When united with deeds, a virtuous person thus prospers, aided by destiny. When the oil in a lamp is exhausted, it is extinguished. In that way, if deeds are exhausted, a person is also extinguished. Even if a man obtains a great store of riches and women to be enjoyed, devoid of acts, he will not be able to enjoy them in this world. If a person resorts to the qualities of virtuous deeds, protected by destiny, he will find riches, even if those are well hidden. The world of men is superior to the world of the gods, because the houses of men are full of many riches. In contrast, that of the immortals is seen to be like that of the dead. Devoid of deed, destiny cannot bring success in the world of the living. Destiny can exert no power over someone who has deviated from the path. The performance of great deeds is superior. It drives destiny. The uninterrupted and generous desire to perform deeds conveys enterprise towards the store of destiny. O supreme among sages! I have told you everything about this. It is true that the fruits of enterprise are always seen. Destiny arises because of being engaged in action. By performing the prescribed tasks, one obtains the road to heaven.”’