‘“Goutama again reached Shabara’s abode. Through the shudra woman, he had many sons who were the perpetrators of wicked deeds. The large number of gods then imposed an extremely severe curse on him. O lord! Over a long period of time, having given birth through his remarried wife,273 the immensely ungrateful one would go to hell. O descendant of the Bharata lineage! Narada told me all this earlier. O bull among men! I remembered and told you the great account. Everything happened exactly as I have recounted it. How can an ungrateful person obtain fame? What is his status? Where is his happiness? An ingrate is never respected. There is no salvation for an ungrateful person. A man must, especially, never injure his friends. A person who injures his friends obtains a terrible and infinite hell. O unblemished one! One must always have sentiments of gratitude and affection towards friends. Truth comes from friends. Strength comes from friends. The discerning person honours his friends well. The learned avoid a person who is wicked, ungrateful, shameless, injurious towards friends, the worst of his lineage, sinful in his deeds and the worst among men. O best among those who uphold dharma! I have thus spoken to you about the wicked person who was ungrateful and injured his friend. What do you again wish to hear?”’
Vaishampayana said, ‘O Janamejaya! On hearing these words spoken by the great-souled Bhishma, Yudhishthira was delighted.’
This concludes Apad Dharma Parva.
Section Eighty-six
MOKSHA DHARMA PARVA
This parva has 6,935 shlokas and 186 chapters.
Chapter 1496(168): 53 shlokas
Chapter 1497(169): 37 shlokas
Chapter 1498(170): 23 shlokas
Chapter 1499(171): 61 shlokas
Chapter 1500(172): 37 shlokas
Chapter 1501(173): 52 shlokas
Chapter 1502(174): 20 shlokas
Chapter 1503(175): 37 shlokas
Chapter 1504(176): 17 shlokas
Chapter 1505(177): 39 shlokas
Chapter 1506(178): 17 shlokas
Chapter 1507(179): 15 shlokas
Chapter 1508(180): 30 shlokas
Chapter 1509(181): 20 shlokas
Chapter 1510(182): 17 shlokas
Chapter 1511(183): 16 shlokas
Chapter 1512(184): 18 shlokas
Chapter 1513(185): 27 shlokas
Chapter 1514(186): 32 shlokas
Chapter 1515(187): 60 shlokas
Chapter 1516(188): 22 shlokas
Chapter 1517(189): 21 shlokas
Chapter 1518(190): 13 shlokas
Chapter 1519(191): 11 shlokas
Chapter 1520(192): 127 shlokas
Chapter 1521(193): 32 shlokas
Chapter 1522(194): 24 shlokas
Chapter 1523(195): 23 shlokas
Chapter 1524(196): 23 shlokas
Chapter 1525(197): 20 shlokas
Chapter 1526(198): 18 shlokas
Chapter 1527(199): 32 shlokas
Moksha means liberation, as opposed to the pursuit of dharma, artha and kama.
Chapter 1496(168)
‘Yudhishthira said, “O grandfather! You have spoken about how one can resort to the sacred rajadharma. O king! You should tell me about the best dharma for those who are in the ashramas.”
‘Bhishma replied, “There are many doors to dharma and the rites are never unsuccessful. Everywhere, dharma, the path to heaven, truthfulness and the fruits of austerities have been indicated. O supreme among the Bharata lineage! Whatever rules one has thought of, and has determined to observe, is understood to be the only one—there being no other. Whenever one meditates, there is no doubt that detachment is generated and this world becomes like a fabric. O Yudhishthira! When the world is full of deception and many taints, an intelligent man must try to accomplish the objective of moksha for his soul.”
‘Yudhishthira asked, “O grandfather! When riches are destroyed and a wife, a son or a father dies, how can one use one’s intelligence to dispel that sorrow? Tell me that.”
‘Bhishma replied, “When riches are destroyed and a wife, a son or a father dies, one laments in grief. However, one must act so as to dispel that sorrow through meditation. On this, an ancient history is recounted about the words that were spoken by a brahmana to Senajit, when the king was tormented by grief on account of his son and was distracted with misery. On seeing that his face was sorrowful, the brahmana spoke these words. ‘You are as stupid as a millstone. Why are you sorrowing? What are you grieving about? There are those who will sorrow over you and those mourners will also advance to the same end. O king! You, I, and all the others who worship you, all of us will go to the spot where we have come from.’ Senajit asked, ‘O brahmana! O one who is rich in austerities! What intelligence, austerities, meditation, wisdom and learning can be obtained, so that one does not grieve?’
‘“The brahmana replied, ‘Behold. All the beings are tied down in misery. For me, my atman is not mine. But the entire earth is mine. What is mine also belongs to others. Because of this intelligence, I am not distressed. Having obtained this intelligence, I am neither delighted, nor distressed. Just as a piece of wood approaches another piece of wood in the great ocean, comes together and drifts apart, that is the way beings meet each other. Sons, grandsons, kin and relatives are like that. One should not be attached to them, since separation from them is certain. He1 came from what cannot be seen. He has gone to what cannot be seen. He did not know you. You did not know him. Who are you? Who are you sorrowing over? Misery is an affliction created by desire. Happiness results when that affliction of sorrow becomes less. Then again, misery is repeatedly generated by joy. Unhappiness comes after happiness. Happiness comes after unhappiness. Unhappiness is not permanently obtained. Nor is happiness permanently obtained. Friends are truly not the reason for happiness. Enemies are truly not the reason for unhappiness. One cannot obtain riches through wisdom. Nor indeed can riches bring about happiness. One cannot obtain riches through intelligence. Nor is stupidity the reason for penury. It is only a wise person, and no one else, who understands the progress of the world. The intelligent, the stupid, the brave, the coward, the foolish, the wise, the weak, the powerful—all of them enjoy happiness because of destiny. The cow simultaneously belongs to the calf, the cowherd, the master and the thief. But it is certain that the cow actually belongs to the person who drinks her milk.2 Those who are the most foolish in the world and those who have attained supreme intelligence—only these men can enjoy happiness. People who are in between are miserable. The wise find delight in the two extremes, not in the ones that are in the middle.3 It is said that happiness is associated with the two extremes and unhappiness with the ones that are intermediate. Those who have obtained happiness through their intelligence and those who are free from opposite sentiments,4 devoid of jealousy—are never distressed by prosperity or adversity. However, there are also foolish people who have not obtained that intelligence. They have not been able to go beyond excessive delight and extreme misery. There are foolish ones who are bereft of consciousness. They are haughty because of their strength and are given to incessant delight, as if they are like the large numbers of gods in heaven. However, because of their laziness, such happiness terminates in unhappiness. And because of skill, unhappiness can give rise to happiness. Riches and prosperity dwell with those who are accomplished, not with those who are lazy. Whether it is happiness or unhappiness, whether it is unpleasant or pleasant—whatever has been obtained must be enjoyed with an unvanquished heart. From one day to another, there are a thousand reasons for misery and a hundred reasons for joy. Stupid people are submerged in these, but not those who are learned. If a man is intelligent, accomplished in his wisdom, given to servitude5 and lack of envy, and is self-controlled, having conquered his senses—sorrow cannot touch him. The wise person resorts to this intelligence and guards his consciousness. Sorrow cannot touch a person who knows the origin and the end of everything.6 The reasons behind sorrow, fright, unhappiness and exertion must be severed from the roots, like casting aside one of the
limbs in the body. If objects of desire are cast aside, this fills one with happiness. A man who follows desire is destroyed by that desire. The happiness obtained from the pursuit of desire in this world or the great bliss obtained in heaven is not even one-sixteenth of the happiness obtained from the extinction of desire. The deeds committed in an earlier body, good or bad, and the consequences of those deeds are felt by the wise, the foolish and the brave. In this way, the pleasant and the unpleasant, unhappiness and happiness, incessantly circulate among living beings. Knowing this and resorting to this intelligence, a person with qualities lives in joy. He disregards all desire and turns his back on all attachment. The wise regard this kind of approach of the heart as equivalent to mental death. A tortoise draws in all its limbs. Like that, such a person contracts desire and with a shining atman, is pleased with his atman. Even if there is the slightest sense of ownership left, that will give rise to repentance and pervade everything. He is not frightened of anything. No one is frightened of him. He has no desire and no hate. He is then immersed in the brahman. He gives up truth and falsehood, sorrow and joy, fear and freedom from fear, pleasant and unpleasant. Having abandoned these, he is tranquil in his soul. That resolute person does not do anything wicked towards any being, in deeds, thoughts and words. He is then immersed in the brahman. He abandons the thirst7 that is so difficult for the evil-minded to give up, a fear that does not diminish with age and is like a disease that brings an end to life. Having done this, he obtains happiness. O king! On this, a verse sung by Pingala has been heard. This is about how she obtained eternal dharma at a time of hardship. A prostitute named Pingala went to the place meant for the rendezvous, but was rejected by her lover. Despite facing that calamity, by resorting to her intelligence, she found peace.
‘“‘Pingala said, “I have been crazy for a long time. In my madness, I have dwelt with my beloved. Because my beloved was nearby, I did not pursue the path of virtue earlier. This pillar has nine gates and I will cover it.8 Even when he9 approaches, which woman in this world regards him as a beloved? I have been thwarted in my desire. But, in the form of desire, those crafty ones10 are like hell. They will not deceive me again. I know now and have woken up. Depending on destiny and earlier deeds, failure gives rise to success. I have now conquered my senses and have obtained the realization that I am without form. I am without any hope and am happy. There is great happiness when there is nothing to hope. Having destroyed hope, Pingala sleeps in happiness.”’”
‘Bhishma said, “The learned brahmana mentioned these and other reasons. King Senajit was comforted and found joy and happiness.”’
Chapter 1497(169)
‘Yudhishthira said, “This time, which brings about the destruction of all beings, moves on. O grandfather! What is the supreme benefit one should try for? Tell me.”
‘Bhishma replied, “In this connection, an ancient history is recounted. This is a conversation between a father and a son. O Yudhishthira! Listen to it. O Partha! There was a certain brahmana who was devoted to studying. He had an intelligent son named Medhavin.11 The son was accomplished in the objective of moksha dharma and was also conversant with the true nature of the world. He spoke to his father, who was engaged in the act of studying. ‘O father! Since the lifespan of beings passes so quickly and men are destroyed, what should a wise person do? O father! Tell me about proper yoga and about the progressive way one should follow dharma.’
‘“The father replied, ‘O son! In brahmacharya, one must study the Vedas. Then, one must desire sons, so that the ancestors can be saved. Next, one must accept the sacrificial fire and perform sacrifices, in accordance with the prescribed rites. Finally, one must enter the forest and strive as a hermit.’
‘“The son asked, ‘The world is surrounded from all sides and is afflicted. A fall is certain. How can you speak with such patience?’
‘“The father replied, ‘How is the world afflicted? By what is it surrounded? Why is fall certain? Why are you scaring me?’
‘“The son said, ‘The world is afflicted by death. It is surrounded by old age. Day and night, there is downfall. How can you not comprehend this? I know that death does not wait for anyone.12 How can I wait for it, with my feet tied in that net? As one night follows another night, the lifespan is decreased. Being like a fish in shallow water, how can one then be happy? The learned person knows that every day is fruitless. Before all desires are satisfied, a man encounters death. It is as if a ram is inattentive and is roaming around, feeding on young grass, when a she-wolf grabs him and conveys him to death. Do what is best today, lest you are overtaken by death. Death attracts, even if tasks are left incomplete. Tomorrow’s task should be done today, the afternoon’s in the forenoon. Death does not wait, to see if a task has been done or is yet undone. Who knows that he will not be approached by death today itself? When one is young, one must accept the pursuit of dharma as the only reason for remaining alive.13 Observing dharma, one obtains deeds in this world and happiness after death. Overcome by confusion, one strives for the sake of sons and wives. In an attempt to sustain them, one performs desirable and undesirable acts. A man thinks in his mind that sons and animals are important and is devoted to this. While he is thus asleep, death grasps him, like an extremely powerful tiger. He has still not been satisfied by obtaining the objects of desire. Nevertheless, like a tiger grabbing an animal, death takes him away and goes. He is still thinking about the tasks that have been done, those which have been done and those which have partly been done. While he is attached to happiness in this death, he comes under the subjugation of death. This happens even before he has obtained the fruits of the deeds that have been completed. He is attached to the field, the shop and the home and attached to the fruits of deeds, but death takes him and goes away. There is death, old age and disease—and many other reasons for misery. All of them dwell in the body. How can you then remain, as if you are healthy? From the moment a being is born, death and old age pursue him, to bring about his end. Everything, mobile and immobile, is afflicted by these two. The learned texts have said that the pleasure14 from attachment to dwelling in homes in villages and habitations is just like death. However, this can be contained in the forest. The attachment to villages and habitations binds one down with ropes. The performer of good deeds can sever these. But the performer of evil deeds cannot sever these. A person who does not unnecessarily injure beings through thoughts, words and deeds, is not destroyed by those who seek to take away life and wealth. He is not tied down by his action. When the soldiers of death advance, nothing can withstand them, with the exception of truth and the abandonment of falsehood. There is amrita in truth. Therefore, one must follow the vow of truth and be devoted to the yoga of truth. There is delight, peace and tranquility in truth. It is through truth that one triumphs over death. Both immortality and death exist in the body. Through confusion, one obtains death. Through truth, one obtains immortality. That is the reason I am non-violent and pursuing the truth. I have cast aside desire and anger. I am impartial towards happiness and unhappiness. I am tranquil and look on death, as if I am immortal. I will be a hermit who will be devoted to sacrifices for peace, sacrifices for the brahman, sacrifices through words and sacrifices through deeds, thereby making myself awaken. How can one perform such violent sacrifices that involve the slaughter of animals? How can a wise person acts like a flesh-eater, injure himself internally, and observe the sacrifices of kshatriyas? If a person is single-minded in his words, thoughts, austerities, renunciation and yoga and follows these well, he obtains everything. There is no sight that is equal to knowledge. There is no strength that is equal to knowledge. There is no misery that is like that of attachment. There is no joy that is equal to renunciation. My atman has been generated from the atman.15 Though I have no offspring, I will base myself on the atman.16 My salvation will come from the atman, not from offspring. There are no riches for a brahmana that are equal to solitude and truth. Basing himself on good conduct, not chastising anyone, resorti
ng to uprightness—he performs the supreme rites. Where are your riches? Where are your relatives? Where are your wives? O brahmana! They will all die. Your atman is hidden inside a cave. Where have your grandfather and your father gone?’”17
‘Bhishma said, “O king! Hearing the words of the son, the father acted accordingly. You should also conduct yourself in that way, observing the dharma of truth.”’
Chapter 1498(170)
‘Yudhishthira said, “O grandfather! The rich and the poor observe their own rites. How, and from where, do they face happiness and unhappiness?”
‘Bhishma replied, “In this connection, an ancient history is recounted. Shamyaka, who was liberated and had obtained peace, sung a song. In ancient times, a brahmana who had renounced told me this. He was afflicted because of a bad wife, whose conduct was bad. He was also suffering from hunger. ‘Since the time he is born on earth, many different kinds of joy and sorrow afflict a man. If he is conveyed along either of these paths,18 he will not be delighted on obtaining joy, or be anxious on obtaining sorrow. On this earth, you are not following what is best for yourself. Even though you have no desire, you are bearing a heavy burden. If you roam around, thinking all this to be insignificant, you will obtain happiness. A person with nothing sleeps, and awakes, in happiness. Not possessing anything is the medication for happiness in the world. This is healthy and auspicious. This path is extremely difficult, even for those who have no enemies.19 But it is easily obtained by those who are virtuous. Glancing at the three worlds, I do not find anyone with possessions who is equal to a virtuous person who is without possessions. I weighed the lack of possessions and a kingdom on a balance and found that the lack of possessions surpassed the kingdom in qualities. Specifically, there is a great difference between the lack of possessions and a kingdom. A prosperous person is always anxious, as if he is in the jaws of death. A fire, the sun, death and bandits have no power over a person who has freed himself from riches and is without hopes. Depending on his wishes, he lies down on the bare ground, using his arms as a pillow. He has obtained tranquility and is praised by the residents of heaven. A wealthy person is afflicted by both anger and avarice and loses his senses. He is wicked, casts sideways glances, has a frown on his face and his mouth is dry. He bites his lower lips with his teeth. He is enraged and terrible in speech. Even if he desires to give the earth away, who will wish to look at him? Dwelling in continuous prosperity confuses a person who is not very discerning. It robs him of his senses, like the wind bearing away autumn clouds. He takes delight in, “I am handsome. I am wealthy. I am noble. I am successful. I am not an ordinary man.” His consciousness is sprinkled with these three reasons.20 Thus sprinkled and attached to objects of pleasure, he is deprived of the riches his ancestors accumulated. When these have decayed, he thinks it is virtuous to appropriate the property of others. He transgresses boundaries and seizes from every direction. The kings then restrain the greedy person, like deer with arrows. These are the many different kinds of sorrows that then touch the man’s body. Afflicted by these supreme hardships, he realizes that he needs medication. He abandons the dharma of the world,21 with everything that is temporary and permanent. Without renunciation, one cannot enjoy supreme happiness. Without renunciation, one can neither sleep, nor be happy in every way.’22 This is what the brahmana told me in earlier times in Hastinapura, about what had been said by Shamyaka. Therefore, it is my view that renunciation is supreme.”’
Mahabharata: Volume 8 Page 64