Mahabharata: Volume 8

by Debroy, Bibek

  Chapter 1343(15)

  Vaishampayana said, ‘On hearing Yajnaseni’s words, Arjuna again spoke, showing honour to the mighty-armed lord who was his eldest brother. “The rod punishes all subjects. The rod protects them. When everything is asleep, the rod is awake. The learned say that the rod is dharma. O lord of men! The rod protects both dharma and artha. The rod protects kama. Is it said that the rod protects the three objectives.104 Grain is protected through the rod. Wealth is protected through the rod. You know this and you should accept it. Consider the natural way of the world. Some evil ones do not perform wicked deeds because of their fear for the king’s rod, others because of their fear for Yama’s rod and others because of their fear of the life hereafter. There are other evil ones who do not perform wicked deeds because of their fear for each other. In this world that has come about, everything is based on the rod. It is because of their fear of the rod that some do not eat each other. Had the rod not protected, they would have been submerged in blind darkness. It controls those who are not disciplined. It punishes those who are wicked. It is because it controls and punishes that the learned know of it as danda.105 Words are the danda for brahmanas, arms that for kshatriyas. Donations are said to be the rod for vaishyas. But it is said that there is no rod for shudras.106 O lord of the earth! To ensure that there was no confusion among mortals, to protect riches and to establish boundaries in this world, danda was thought of. When danda strides around, dark and red-eyed,107 there is exultation and subjects are not confused.

  The wicked are not to be seen there. Men who are brahmacharis, householders, in the vanaprastha stage and mendicants remain stationed on their paths because of their fear of danda. O king! If one is not frightened, one does not sacrifice. If one is not frightened, one does not donate. A man who is not frightened does not wish to adhere to agreements. Without severing the inner organs, without performing terrible deeds and without killing like a fisherman, one does not obtain great prosperity. Without killing, there is no fame on earth, nor riches or subjects. Indra became the great Indra after slaying Vritra. The gods who have killed are worshipped much more by the worlds. Rudra, Skanda, Shakra, Agni, Varuna and Yama are killers. O descendant of the Bharata lineage! Time is a killer and so are Vayu, Death, Vaishravana,108 Ravi,109 the Vasus, the Maruts, the Sadhyas and the Vishvadevas. It is because of their powers that people bow down before them, but never before Brahma, Dhata or Pushan. These110 are neutral vis-à-vis all beings, self-controlled and prone to peace. But only a few men, who are peaceful in all their deeds, worship them. I do not see anyone alive in this world who does not act violently. Living beings sustain themselves through other living beings, the stronger live off the weaker. O king! The mongoose eats the rat. The cat eats the mongoose. The dog eats the cat. The carnivorous beast eats the dog. A man eats them all. Behold. That is the way of dharma. Everything, mobile and immobile, is food for living beings. Those are the principles laid down by the gods and a learned person is not confused by this. O Indra among kings! You should become the person you were born to be. Those who are stupid111 control anger and delight and resort to the forest. Without killing, the ascetics cannot sustain their lives. There are many beings in water, in the earth and in fruits. It is not true that they are not killed. What can be more important than sustaining life? There are many beings so subtle that their existence can be determined only through inference.

  Their bodies can be destroyed through a mere blinking of the eyelids. Men leave the village. They give up anger and pride. But in the forest, they are seen to be confused and live the life of householders with families.112 They till the ground and destroy herbs and trees. They kill birds and animals. Such men perform sacrifices and obtain heaven. O Kounteya! In my mind, there is no doubt that when the rod is properly applied, the endeavours of all beings become successful. If danda did not exist on this earth, all these beings would be destroyed. Like fish on a stake, the strong will cook the weak. Brahma himself spoke these truthful words earlier. ‘When applied rightly, danda protects beings. Look at the fire, once it has been pacified and is not frightened. Scared of the danda, it blazes up again.’ If danda did not exist in this world, there would be no difference between the virtuous and the wicked. Everything would be blind darkness and it would be impossible to distinguish anything. There are non-believers and criticizers of the Vedas, those who do not observe the boundaries. But stricken by the rod, even they can be made to follow rules. In this world, everyone is ruled by the rod. The pure man is extremely rare. It is because of fear of the rod that people can be made to follow rules. The rod was thought of by the creator, for the sake of protecting dharma and artha, so that the four varnas could be controlled and did not become confused. If they were not scared of danda, birds and carnivorous animals would have eaten up all the animals and men and all the oblations kept for sacrifices. Had the rod not protected, no brahmachari would have studied, no wonderful cow would have yielded milk and no maiden would have married.113 There would be an end to the universe and all the boundaries would be broken down. Had the rod not protected, beings would not have recognized property. Had the rod not protected, people would not have been scared and would not have performed sacrifices throughout the year, giving away many kinds of donations, in accordance with the proper rites. Had the rod not protected, people would not have followed the dharma and dictates of the stages of life, nor would anyone have obtained learning. Had the rod not protected, camels, bullocks, horses, mules and asses would not have drawn vehicles, even after they had been yoked. Had the rod not protected, servants would not have listened to their instructions, nor would children have abided by what their fathers described as dharma. All beings are established on the basis of fear of the rod. That is what the learned say. Heaven and the world of men are established on the rod. Where the rod that destroys enemies is applied well, crookedness, sin and deceit are not seen there. When the rod is not raised, dogs are seen to lick oblations. If the rod does not protect, the crow steals the sacrificial cake. Be it through dharma, or be it through adharma, the kingdom has now been obtained. Our duty is not to sorrow, but to enjoy it and perform sacrifices. There are fortunate ones who dwell with their beloved wives. They roam around, attired in pure garments, and happily follow dharma. They eat the best of food. There is no doubt that all efforts depend on artha and that itself is based on danda. Behold the glory of danda. Dharma was declared so that the world could be sustained. There is non-violence and there is violence for righteous reasons. Of these, that which leads to dharma is superior.114 There is nothing that possesses all the qualities, nor is there anything without any qualities. In all acts, something that is good and something that is evil are seen. Animals are castrated. Their horns are broken off. They are afflicted and made to carry many loads. They are tied down and chastised. This is the way the world goes on. It is on a crooked and decayed path. O great king! Therefore, you should observe the dharma that has been followed from ancient times. Perform sacrifices. Donate. Protect the subjects. Follow dharma. O Kounteya! Slay enemies and protect your friends. O descendant of the Bharata lineage! You should not sorrow because you have slain the enemy. O descendant of the Bharata lineage! No sin has attached to you because of that. Someone who kills an assassin advancing to kill him does not suffer the sin attached to killing a foetus,115 because that anger provokes the anger.116 There is no doubt that the inner souls of all beings are incapable of being killed. If the soul cannot be killed, then how can it be killed by someone else? Just as a man enters a new house, in that way, beings successively enter new bodies. The old bodies are discarded and the new ones are acquired. People who know about the truth say that the face of death is nothing but this.”’

  Chapter 1344(16)

  Vaishampayana said, ‘On hearing Arjuna’s words, the intolerant and energetic Bhimasena resorted to his patience and spoke to his eldest brother. “O king! You know about dharma. There is nothing on earth that is not known to you. We always wish to learn from your conduct,
but are unable to do so. In my mind, I kept saying, ‘I will not speak. I will not speak.’ O lord of men! However, I am speaking out of great grief. Listen. Because of your confusion, everything is now uncertain. We have become perplexed and weak. This is the king of the world. He is accomplished in all the sacred texts. How can he be overcome by confusion and cheerlessness now, like an inferior man? You know about the coming and going of the world. O lord! There is nothing that has happened, or will happen, that is not known to you. O great king! O lord of men! This being the case, I will advance an argument about you ruling the kingdom. Listen with undivided attention. There are two kinds of diseases, physical and mental. Each one is generated from the other and they are not seen to exist independently. There is no doubt that a physical disease causes a mental one. It is also certain that a mental disease results in a physical one. Someone who sorrows over a physical or mental grief that has already occurred imposes a sorrow on a sorrow and doubles it. The three qualities of a body are cold, heat and wind.117 When there is harmony between these qualities, that is said to be a sign of health. If one predominates over the others, remedies have been prescribed. Cold is checked through heat and heat is checked through cold. There are three qualities in the mind—sattva, rajas and tamas. Sorrow is checked through joy and joy is checked through sorrow. Some are in a present state of happiness and remember past sorrows. Others are in a present state of sorrow and remember past unhappiness. But you were not sorrowful in the midst of woes, nor joyful in the midst of happiness. Nor should you remember sorrow in the midst of happiness, or happiness in the midst of sorrows. O Kouravya! Destiny is most powerful. O king! Or, perhaps it is your nature that is afflicting you. In her season, Krishna118 was in a single garment and was brought into the assembly hall, while the sons of Pandu looked on. Having seen it, why don’t you remember that? We were exiled from our residence in the city in deerskins and took up abode in the great forest. Should you not remember that? Jatasura afflicted us, there was a battle with Chitrasena and Saindhava afflicted us.119 How is it that you have forgotten that? Then again, while we lived in concealment, Kichaka kicked the noble lady with his foot.120 O scorcher of enemies! You fought a battle with Drona and Bhishma. But you now have to fight this terrible battle in your mind. Arrows will serve no purpose here, nor friends or relatives. In this battle that has presented itself, you will have to fight internally. If you are defeated in this battle and give up your life, you will take up another body and have to fight again. O bull among the Bharata lineage! Therefore, you should fight this battle now. O great king! If you win in this, you will become successful. Having determined the nature of beings coming and going,121 make up your mind. Follow the conduct of your father and grandfathers and rule the kingdom, as is appropriate. It is fortunate that the wicked Duryodhana and his followers were killed in the battle. It is fortunate that you have followed the course of Droupadi’s hair.122 Perform a horse sacrifice in the proper way and give away donations. O Partha! We are your servants and so is the valiant Vasudeva.”’

  Chapter 1345(17)

  ‘Yudhishthira said, “Discontent, confusion, intoxication, passion, agitation, strength, delusion, pride and anxiety—you are overcome by all these sins and desire the kingdom. Do not be addicted. Be free, calm and extremely happy. The king who rules over this entire earth alone possesses only one stomach. Why are you then praising this course?123 O bull among men! Desire cannot be satisfied in a day or a month. A desire incapable of being satisfied cannot be gratified in a lifespan. When it is fed, a fire blazes and when there is no kindling, it is pacified. Pacify the fire that has arisen in your stomach with a little bit of food. Conquer your stomach. This vanquished earth will then be conquered for the greater good. You have praised human desire, pleasures and prosperity. But those who do not enjoy objects of pleasure and are weak attain the supreme state. The kingdom’s acquisition and preservation, and both dharma and adharma, are based on you. Free yourself from that great burden and resort to renunciation. The tiger, for the sake of a single stomach, creates a great carnage. Other slow-moving animals sustain themselves on that.124 An ascetic withdraws from material objects and resorts to sannyasa. However, a king is never satisfied. Behold the difference in their intelligence. Those who subsist on leaves, ashmakuttas,125 dantolukhalas,126 those who subsist on water and those who subsist on air are capable of conquering hell. Between a king who rules over every part of this entire earth and one who regards stone and gold as equal, the latter is the successful one, not the king. Do not act because of any intentions. Do not cherish hopes. Do not have a sense of ownership. Resort to the state that is without sorrow in this world and without decay in the next. Those who have no desire do not sorrow. Why are you grieving over desire? If you give up all desire, you will also be freed from these futile words.127 The paths of pitriyana and devayana128 are renowned. Those who sacrifice follow pitriyana, those who wish to be freed follow devayana. Through austerities, brahmacharya and studying, those purified ones are radiant after they free themselves from their bodies and go beyond the grasp of death. Worldly desire is a bond. Freed from the bonds of both desire and action, one attains the supreme objective. It is said that there is a chant sung by Janaka.129 He was beyond opposite sentiments. He was free and could perceive complete liberation. ‘Though I possess nothing, my riches are infinite. If Mithila blazes up, nothing that is mine will be burnt.’ Just as a person who ascends a palace on a mountain looks down at the people on the world below, the wise person looks down at evil-minded ones who sorrow about what one should not grieve about. The intelligent person who looks and sees what should be seen, has sight. The person who knows what is not normally known is said to be intelligent. There are those who have cleansed their souls, are learned and have attained the brahman. A person who understands their words is greatly revered. When one sees all the different beings to be one and realizes that they are the extension of the brahman, one attains that exalted state, not those who are ignorant, of limited intelligence, without understanding and without austerities. Everything is based on understanding.”’

  Chapter 1346(18)

  Vaishampayana said, ‘The king became silent. Arjuna was tormented and overcome by sorrow and grief because of the stakes of the king’s words. He spoke again. “O descendant of the Bharata lineage! People speak about the ancient account of the history of a conversation between the king of Videha and his wife.130 The lord of men made up his mind to abandon his kingdom and resort to a life of begging. The queen of the king of Videha was full of sorrow and addressed him. Janaka gave up riches, offspring, friends, the many jewels and the path of fire131 and became one who shaved off his head. His beloved wife saw him resort to this life of begging, possessing nothing. He only had a fistful of grain. He was indifferent and without selfishness. He was without any fear. In an isolated spot, the angry and spirited wife approached her husband and spoke words that were full of reason. ‘Why have you abandoned your kingdom? It was full of riches and grain. You have adopted a life of mendicancy and are wandering around with a fistful of grain in your hand. O king! Your resolution is of one kind, but your acts are of a different kind. O king! You have abandoned this great kingdom and are satisfied with only a little. O king! In this way, you will now be unable to support gods, guests, devarshis and ancestors. Therefore, your efforts are futile. O king! You have been abandoned by all the gods, guests and ancestors and are wandering around as a mendicant, without any action. You earlier supported thousands of aged brahmanas who knew about the three forms of knowledge.132 You supported the world and now wish to be supported by others. Having abandoned the blazing prosperity, you are glancing around, like a dog. Your mother is without a son now and the daughter of Kosala is without a husband.133 For the sake of dharma and kama, eighty kshatriya women served you.134 Those pitiable ones hoped for the fruits of their actions. Having rendered them unsuccessful, what worlds will you go to? O king! Those bodies depended on you and their salvation is in doubt. Since you are the per
former of wicked deeds, you have no superior world, in this world or in the next. Having abandoned the one who is your wife under dharma, you wish to live. Why have you abandoned garlands, fragrances, ornaments and many kinds of garments, living like a mendicant, without any action? You were like a pool135 for all beings. You were their great cleanser. Having been a tall tree, you now serve others. When an elephant dies, many carnivorous beasts feed on it and so do many worms. But what purpose do you serve? How would you feel if someone broke this water pot, stole this trivishtabdha136and robbed you of your garment? You have abandoned everything and have accepted this fistful of grain. Even if this is equal to all gifts, what will you give me?137 If this fistful of grain is all your riches, your pledge will be falsified.138 Who am I to you? Who are you to me? What favours will you show me now? O king! Rule the kingdom and show me the favours of a place, bed, vehicle, garments and ornaments. There are those who have no hope of prosperity. They were without riches. They have no friends. They can renounce. But you have friends, servants and other riches. How can you renounce? There are those who receive a lot and there are those who always give. You know the difference between these two. Who is said to be superior? If one donates to a person who is always asking, even if that person is virtuous and without pride, those gifts are like oblations poured into a forest conflagration.139 O king! A fire is not pacified until it has consumed everything. In that way, a brahmana who always asks is never satisfied. The Vedas and food are the natural sustenance of virtuous ones in this world. If one who is supposed to give does not give, where will those who desire salvation go?140 In this world, householders result from food and those who beg result from them.141 Life results from food. One who gives food, gives life. They142 emerge from the state of being a householder, but have to resort to householders. Those self-controlled ones criticize the base of their powers.143 A person cannot be said to be one who has renounced only because he is a mendicant, has shaved his head, or begs. Know that an upright person who happily gives up his wealth is one who renounces.144 He is unattached, even if he roams around, as if attached. He is alone and has shed all bonds. O lord of the earth! He treats friend and foe equally and is truly free. There are those who roam around in search of alms. They have shaved off their heads and wear ochre robes. But they are tied down by many kinds of bonds and are always thinking about unsatisfied desire. They cast aside the three types of learning,145 their names, their livelihoods and their sons. They accept the trivishtabdha and garments, but do not have understanding. Know that the ochre robe is not without desire for gain. Those with shaved heads wave the banner of dharma, but it is for the purpose of sustenance. That is my view. O great king! Conquer the world by conquering your senses and support those with ochre robes, those clad in skins, those clad in tatters, those who are naked, those who have shaved heads and those who sport matted hair. Who is superior to the one who maintains the sacred fire, performs sacrifices and gives away animals and other donations? From one day to another, incessantly give, as earlier. There is no dharma superior to that.’ King Janaka knew the truth and the world sang about him. He was overcome by confusion. But you should not be confused. This is the dharma that is always followed by benevolent men. Without desire and anger, one should resort to the quality of non-violence. We should protect the subjects and base ourselves on donating. By being truthful in speech and honouring the brahmanas, we will obtain the worlds that we desire.”’