Mahabharata: Volume 8

by Debroy, Bibek

  Chapter 1511(183)

  ‘“Bhrigu said, ‘Brahma is truth. Austerities are truth. Subjects are created through truth. The world is sustained through truth. It is through truth that one goes to heaven. Falsehood is the form of darkness. Darkness takes one downwards. When one is grasped by darkness, one cannot see the light, because one is enveloped in darkness. It is said that heaven is light and hell is darkness. Those who roam around in this universe can obtain both truth and falsehood. In this world, different kinds of conduct can lead to truth and falsehood, dharma and adharma, light and darkness, joy and misery. That which is truth is dharma. What is dharma is light. What is light is joy. That which is false is adharma. What is adharma is darkness. What is darkness is misery. It is said—those who are discerning see that this created world is full of physical and mental misery and that joy also ends in misery. They are not confused. The discerning person seeks to free himself from misery. For living beings, joy is temporary, in this world and in the next.91 When Rahu devours the moon, the moonlight is no longer radiant. In that way, darkness overcomes beings and the joy of beings is destroyed. It is indeed said that there are two types of joy, physical and mental. In this world and in the next, every kind of conduct is prescribed for the sake of happiness. There is nothing superior to the fruits of the three objectives. These are the specific qualities of dharma, artha and kama. All acts are undertaken with the specific purpose of obtaining happiness.’

  ‘“Bharadvaja said, ‘You have said that happiness is the supreme objective behind these three. But I don’t accept this. The great rishis do not base themselves on these qualities. Nor do they desire these. It has been heard that the illustrious lord Brahma, the creator of the three worlds, is established as a brahmachari. He does not want the happiness of kama for himself. The illustrious lord, the consort of Uma, overcame kama and pacified Ananga.92 Therefore, great-souled ones do not want this. This is evidently not a specific quality that the illustrious ones want. O illustrious one! I cannot accept what you have said, that happiness is the supreme objective behind those three. In this world, it is said that there are two kinds of fruits—happiness from good deeds and unhappiness from bad deeds. This is what is commonly said.’

  ‘“Bhrigu said, ‘Indeed, darkness results from falsehood. Those who are devoured by darkness follow adharma, not dharma. Those who are enveloped by anger, avarice, confusion and falsehood do not obtain happiness in this world, or in the next. It is said that they suffer from many kinds of disease and hardships. They are oppressed by death, imprisonment and disease. They are tormented by hunger, thirst and other kinds of exhaustion. They suffer from turbulent winds, burning heat, extreme cold and fear and are tormented by many kinds of physical grief. They are also overcome by many kinds of mental grief—the destruction of relatives and wealth and separation from these. There are also old age and death. A person who is not touched by physical and mental grief experiences happiness. None of these blemishes is experienced in heaven. Instead, there are extremely pleasant breezes and extremely fragrant scents in heaven. There is no hunger, thirst or exhaustion. There is no old age and no sin. There is only happiness in heaven. In this world, there are both happiness and unhappiness. It is said that there is only unhappiness in hell. Therefore, that93 is the supreme objective. The earth is the womb of all beings and women represent the earth. Man is like Prajapati. Know that semen is full of energy. This is the way Brahma created the worlds in ancient times and determined their conduct. Subjects wander around, engaged in their own respective tasks.”’

  Chapter 1512(184)

  ‘“Bharadvaja asked, ‘What are said to be the fruits of donations? What about dharma and conduct? What about austerities, extremely severe austerities, studying and oblations?’

  ‘“Bhrigu replied, ‘Sins are pacified through oblations. Studying leads to supreme peace. It is said that one obtains objects of pleasure through donations. Everything is obtained through austerities. It is said that donations are for two purposes, for the sake of the next world and for this one. Out of whatever is given to the virtuous, something accrues in the next world. Whatever one gives to those who are not virtuous leads to objects of pleasure in this world. One obtains fruits in accordance with the donations one has given.’

  ‘“Bharadvaja asked, ‘In the conduct of dharma, who should follow what? What are the signs of dharma? How many kinds of dharma are there? You should tell me this.’

  ‘“Bhrigu replied, ‘Those who are engaged in following their own dharma are learned. They obtain the fruits of dharma. If one doesn’t act in this way, one is deluded.’

  ‘“Bharadvaja said, ‘O brahmana rishi! Four kinds of ashramas were ordained in earlier times. You should tell me about the conduct that is prescribed for each of these.’

  ‘“Bhrigu replied, ‘In ancient times, the illustrious one94 laid down four ashramas for the sake of protecting dharma and for the welfare of the worlds. Of these, residing in the household of the preceptor is said to be the first ashrama.95 He must cleanse himself properly. He must be humble and follow the prescribed rituals. He must be modest in his soul. He must worship the two twilights96, the sun, the fire and the gods. He must give up excessive sleep and laziness. He must worship the preceptor. He must study the Vedas and listen to them. He must purify his soul. He must perform ablutions thrice.97 He must follow brahmacharya. He must tend to the fire. He must always serve his preceptor. He must always subsist on begging and single-mindedly give him98 everything that has been obtained. He must receive all the instructions the preceptor favourably bestows on him.99 He must attentively meditate on whatever has been obtained through the preceptor’s favours. On this, there is a shloka. “A brahmana who obtains the Vedas by serving his preceptor obtains the fruits of heaven and is successful in his desires.” Indeed, garhasthya is said to be the second ashrama. I will tell you in detail about all the conduct and signs for this. It is recommended that those who have returned100 follow the ashrama of the householder. With a view to attaining fruits, such a person should marry and observe the conduct of dharma with her. All the three objectives of dharma, artha and kama can be obtained through this mode. One must look towards these and obtain riches through beneficial deeds. The householder should follow garhasthya and obtain riches from the mountains and the oceans. These will be obtained if he studies well and serves the cause of the brahmana rishis. He must offer oblations and practise rituals. Through the favours of the gods, riches will then be obtained. This is said to be the foundation of all the ashramas. There are those who dwell in the residences of their preceptors. There are others who are mendicants. There are also those who have resolved to follow the vows and rituals of dharma. All these enjoy sustenance through shares in alms and sacrifices.101 Those in vanaprastha must renounce and not store objects. These righteous and virtuous people generally look for medication in being devoted to studying, visiting the tirthas for the purpose of seeing different countries and in roaming around the earth. Without any malice, one must stand up and greet them with pleasant words and gifts, depending on one’s capacity. One must give them the best of seats and beds. This must be one’s conduct and action. On this, there is a shloka. “If a guest returns from a house with his wishes unsatisfied, he takes away all the good deeds102 and leaves him with his bad deeds.” Therefore, sacrifices must be performed.103 The gods must be pleased and the ancestors must be satisfied. One must study the Vedas, listen to them and tend to the rishis. For the sake of Prajapati, one must have offspring. On this, there are two shlokas. “One must be affectionate towards all beings, with pleasant words that are agreeable to hear. Censure, the inflicting of hardships and harshness are reprehensible. Disrespect, pride and insolence are condemned. There must be non-violence, truthfulness, lack of anger and austerities, recommended for all the ashramas.” A person in the householder stage must always observe the qualities of the three objectives. Wearing garlands, ornaments and garlands, the smearing of the body with unguents, taking pleasure from si
nging, dancing and musical instruments, pleasant and cheerful objects that bring delight to hearing and sight, the enjoyment of food and drink that is swallowed, licked, drunk and sucked, satisfaction with many kinds of desirable objects and the gratification of sexual desire with one’s own wife are allowed. Such a person enjoys happiness and obtains the objective of the virtuous. There may be a householder who follows his own dharma, but observes unchhavritti.104 He gives up all exertion that is for the pursuit of desire and happiness. The attainment of heaven is not at all difficult for him.’”’

  Chapter 1513(185)

  ‘“Bhrigu said, ‘Those who are in vanaprastha follow the dharma of rishis. They go to sacred tirthas, rivers and streams and deserted and desolate forests frequented by deer, buffaloes, boars, srimaras105 and elephants. They practise austerities. They abandon ordinary garments and objects of food. They are controlled, limited and wonderful in their diet and subsist on wild herbs, roots, fruits and leaves. They sit and lie down on the bare ground, rocks, gravel, pebbles, sand and ashes. They cover their limbs with kasha, kusha,106 hides and bark. They do not cut their hair, beards or nails. They perform their ablutions at the right time. They offer food, oblations and sacrifices at the right time. They do not rest until they have collected the required kusha, flowers and other ingredients required for oblations to the fire. Their skin is cracked everywhere, because of the cold, the heat, the wind and the rain. They observe different kinds of vows and yoga recommended by dharma. Because of these observances, they are nothing but flesh, blood, skin and bones. They are full of fortitude and spirited in their yoga. They bear their bodies in this way. If a person observes these rituals and conduct, recommended by the brahmana rishis, his sins are burnt, as if by a fire. He conquers worlds that are difficult to win. The conduct of a mendicant107 is the following. He frees himself from attachment to the fire, riches, wives and family. He casts aside the bond of affection and wanders around. Stone, iron and gold are the same to him. He is not interested in pursuing the three objectives. His intelligence frees him from these attachments. Towards enemies, friends and neutrals, his conduct is the same. In words, deeds and thoughts, he does not injure immobile objects, those born from wombs, those born from eggs, those born from sweat and beings that are in the nature of herbs and plants. He has no abode. He roams around mountains, islands, the roots of trees and temples. He may go to a city or a village for residence. But he will not dwell in a city for more than five nights and in a village for more than one night. For the sake of sustaining life,108 he will only present himself at the houses of brahmanas who are generous in their deeds. He should not ask for alms that are more than what has been placed in his vessel. He will restrain anger, insolence, delusion, avarice, miserliness, pride, slander, vanity and violence. In this connection, there is a shloka. “If a sage roams around, without causing fear to any being, he never faces fear from any being.” He performs the agnihotra sacrifice with his own body. The body is the fire that offers oblations into his mouth. That fire is fed oblations that are obtained through begging. Because of this fire, he transcends the world. As stated, he observes the ashrama of moksha. His resolution and intelligence are properly turned towards purification. He is as tranquil as a blazing body that has no kindling. Such a brahmana obtains Brahma’s world.’

  ‘“Bharadvaja said, ‘There is a world beyond this world. I have heard about it, but have not seen it. I wish to know about it. You should tell me.’

  ‘“Bhrigu replied, ‘There is a sacred spot towards the north, on the slopes of the Himalayas. It has all the qualities. It is said that this is a supreme world—sacred, tranquil and desirable. The men there have abandoned greed and delusion and do not suffer from any difficulties. They do not perform wicked deeds. They are pure and extremely clean. It is said that this region has such auspicious qualities that it is like heaven. Death comes at the right time and disease does not touch them. Men are devoted to their own wives and do not desire the wives of others. It is amazing that they do not kill each other and do not desire each other’s possessions. Since dharma is clearly followed, there is no scope for any doubt. The fruits of all acts are directly obtained there. They possess beds, vehicles, seats, palaces and mansions that have all the objects of desire. Some are adorned in golden ornaments. However, there are also some who only eat enough to remain alive. So as to remain alive, some perform great exertions. In this world, some men are devoted to dharma, while others practise deceit. Some are happy, while others are unhappy. Some are poor, while others are rich. In this world, exertion, fear, delusion and hunger are fierce. There is greed for riches among men and this confuses even those who are learned. There are many kinds of thoughts in this world, about deeds of dharma and adharma. A wise person knows the difference between the two and sin does not touch him. There is fraud, deceit, theft, slander, jealousy, injury towards others, violence, verbal abuse and falsehood. If someone practises these, then his austerities are diminished. However, if a person knows this and acts righteously, his austerities are enhanced. This world is the arena for action. In this world, auspicious and inauspicious deeds can be performed. Good deeds lead to good gains. If one performs inauspicious deeds, the opposite occurs. In ancient times, in this world, Prajapati109 and the gods, along with masses of rishis, performed sacrifices and austerities, thus attaining Brahma’s world. The northern part of the earth is the most sacred and auspicious. People who perform auspicious deeds in this world are born there. There are others who perform wicked deeds and are born as inferior species. There are others who have short lifespans and are destroyed on the surface of the earth. They are addicted to devouring each other and are full of avarice and confusion. They circle around here and do not go to the northern direction. If a person serves his preceptor, is controlled and follows brahmacharya, the learned know that he follows the path indicated for all the worlds. I have briefly told you about the dharma that has been ordained by Brahma. A person who knows about dharma and adharma in this world is intelligent.’”

  ‘Bhishma said, “O king! Thus did Bhrigu speak to the powerful Bharadvaja. The one with supreme dharma in his soul110 was astounded and worshipped Bhrigu back. O king! Thus, everything about the creation of the universe has been recounted to you. O immensely wise one! What do you wish to hear again?”’

  Chapter 1514(186)

  ‘Yudhishthira said, “O unblemished one! O one who knows about dharma! It is my view that you know everything. O father! I desire that you should tell me about the recommendations on good conduct.”

  ‘Bhishma replied, “Those with bad conduct, bad efforts and bad wisdom, characterized by rashness, are known as the wicked. The virtuous have signs of good conduct. Auspicious men are those who do not pass urine and excrement along royal roads, amidst cattle and in the midst of fields of paddy. After doing this,111 it is said to be dharma for men to purify oneself by performing ablutions along the banks of a river and offering water to the gods. The sun must always be worshipped. One must not sleep after the sun has arisen. In the morning and the evening, one must perform the sandhya meditation by facing the east and subsequently, the west.112 After having washed the five limbs,113 one must eat silently, facing the east. One must not censure the food one is eating, regardless of whether the food is tasty, or is not tasty. One must wash the hands and then arise. In the night, one must not go to sleep with wet feet. Devarshi Narada has said that these are signs of good conduct. With a desire to purify one’s mind and limbs, every day, one must circumambulate a bull, a god, a cow pen, a place where four roads meet and a brahmana who follows dharma. In matters of food, a man who generally does not differentiate between all the guests, attendants, relatives and servants is praised. The gods have ordained that men must eat twice, in the morning and in the evening. In between, it has not been said that one should eat. One should fast instead. At the right time, oblations must be offered. When it is her season, a wise person will go to his wife. He will behave like a brahmachari towards the wives of others.
Leftover food from a brahmana is like amrita. It is like milk from a mother’s breast. These are truly worshipped by people. The virtuous truly worship them. If a person has abstained from meat,114 he must refrain from eating meat, even if it has been sanctified by reciting from the Yajur Veda. One must not eat useless flesh.115 One must also avoid meat from the back. Whether one is in one’s own country, or whether one is in some other country, a guest must never be made to fast. Having obtained the desired fruits of action, one must offer them to the seniors. It is a duty to offer one’s seat to seniors and respectfully greet them. By worshipping one’s seniors, one is united with long life, fame and prosperity. One must not look towards the rising sun. When she is naked, nor should one look towards another man’s wife. Sexual intercourse that is in conformity with dharma must be practised, but in secret. The heart is a tirtha among all tirthas. The heart is the purest of the pure. All acts done by a noble person are pure, including the touching of hair. Every time one meets another person, one must ask him questions about his welfare. It has been instructed that, in the morning and in the evening, brahmanas must be worshipped. The right hand must be used in an assembly of gods, amidst cows, in performing rites among brahmanas, in studying and in eating. Through this, the stores of a merchant and the crops of an agriculturist increase manifold. Grain, beasts of burden and cattle also multiply. When one has finished eating, one must perform tarpana with the hand.116 One must always say that the payasa and krisara have been cooked well.117 After shaving, spitting, bathing, eating and recovering from a disease, one must greet everyone with, ‘May you have a long life.’ While facing the sun, one must not pass urine. One must not look at one’s own excrement. One must not sleep with a woman who is a suta. One must also avoid eating with her. One must avoid addressing elders by name or by using ‘tvam’.118 There is no sin in addressing either juniors or equals in this way. If there is wickedness in the heart, this shows up in deeds. If wicked people conceal their wrong deeds, performed knowingly, from good people, they are nevertheless destroyed. Wicked deeds performed knowingly may be hidden from extremely learned people. Men may not see them. But they are seen by the residents of heaven. A sin committed by a wicked person leads to a further sin. An act of dharma performed by someone who observes dharma follows the doer. A foolish person does not remember the sins that he has committed. However, they circle around the doer. Just as Rahu approaches the moon, those wicked deeds approach that ignorant person. Objects stored with the hope of something are not enjoyed at the right time. The learned do not praise this, because death does not wait for anyone. The learned have said that for all beings, dharma exists in the mind. Therefore, all beings must observe purity in their minds. Dharma must be practised singly. There is no aide in dharma. One should only resort to the ordinances. What will an aide do? Men are born from the gods. The gods have amrita in heaven. If one observes dharma, after death, one enjoys extreme happiness.”’