Mahabharata: Volume 4

by Debroy, Bibek

  ‘Dhritarashtra said, “Some people have said that there are five Vedas, with ancient accounts as the fifth.15 Others say that there are four Vedas and still others say that there are three Vedas. Others say that there are two Vedas and still others say that there is one Veda. There are others who accept no hymns. O brahmana! Therefore, what should I now regard as the true Veda?”

  ‘Sanatsujata replied, “Because there is ignorance about the single Veda, many Vedas have been thought of. O Indra among kings! There is one truth and all of them are established in that truth. Ignoring the Vedas, wisdom is sought in the great one.16 If gifts, studying and sacrifices are followed out of greed, the resolutions of those proud ones deviate from the truth. Therefore, one should undertake a sacrifice only for the sake of the truth. When a man performs this with the mind, speech and deeds, he is successful in his intentions and is established in his intentions. Without being secretive, one should be consecrated in a rite. The word satyam is derived from the root sat17 and is the supreme objective and truth. The results of knowledge are direct. Those of austerities are generated indirectly. A brahmana who recites a lot, should only be known as one who recites a lot. O kshatriya! Therefore, do not regard a brahmana to be superior only because he recites. He who has not deviated from the truth should be known as a brahmana. O kshatriya! When the class of rishis was created, Atharvan18 chanted these ancient hymns. Those who learnt them were known as those who recited hymns. But they do not know the one19 who should be known through the Vedas. O king! There are some who know the Vedas and there are some who know what should be known through the Vedas. He who knows the Vedas knows what should be known through the Vedas. He who knows what should be known through the Vedas is established in truth. I know him to be a brahmana who explains skilfully and is capable of removing doubts, having dispelled all his own doubts. The One20 cannot be found by going to the east or the south, or the west, or diagonally, or in any direction at all. One should think about this while meditating in silence, being immobile even in one’s thoughts. The brahman that is established in the inner soul will then manifest itself. He who maintains silence is a muni;21 one does not become a muni by residing in the forest. He who knows the one without decay is said to be the supreme hermit. One who knows the grammar behind everything is said to be a grammarian. But a man who can directly see all the worlds is a man who sees everything. O kshatriya! A brahmana who is established in the truth sees the brahman, by following in due order, what is prescribed in the Vedas. This is what I am telling you. Know this.”’

  707(44)

  ‘Dhritarashtra said, “O Sanatsujata! These supreme words that you have spoken about the brahman have the form of the entire universe. These supreme words are extremely rare among desirable objects. O young one! Therefore, speak to me.”

  ‘Sanatsujata replied, “You have happily asked me about the brahman, but it is not something that can be obtained in a hurry. I will tell you the ancient knowledge about the one who is not manifest. This can be successfully known through the practice of brahmacharya.”

  ‘Dhritarashtra said, “You have said that the eternal knowledge about the one who is not manifest can be successfully obtained through the practice of brahmacharya and not through the performance of acts at prescribed points in time. How does one then obtain the immortality of the brahman?”

  ‘Sanatsujata replied, “Those who conquer their desires in this world, while patiently establishing themselves on the brahman, are firmly based on truth, and pluck the soul out of the body, like a stalk of munja grass.22 O descendant of the Bharata lineage! The father and the mother create the body. But the birth instructed by the preceptor is the true birth, because that is free of age or death.23 Those who enter a preceptor’s womb and become embryos there, observing brahmacharya, become learned in the sacred texts in this world and attain supreme yoga after they give up their bodies. The preceptor fills the ears with the truth, practises truth and confers immortality. He should be regarded as the father and the mother. Knowing of his deeds, one should not cause him any injury. A disciple must always show respect to his preceptor. Pure and without distraction, he should study. His pride should not be annoyed, nor should he be angered, at tasks he is asked to perform. This is the first quarter of brahmacharya. Doing what pleases the preceptor, in deeds, thoughts and speech, even at the expense of life and riches, is said to be the second quarter. The conduct towards the preceptor should be the same as that towards the preceptor’s wife, acting as one is instructed and performing what is pleasant. This is said to be the third quarter. Thinking oneself to be wise, one should never tell a preceptor that one isn’t responsible for a deed. Even if one thinks this, one should not say it. This is the fourth quarter of brahmacharya. One should dwell by presenting to the preceptor whatever objects one obtains. For those who are righteous and possess many qualities, the conduct should be the same towards the preceptor’s son. When one dwells in this way, one prospers in this world. One obtains many sons and fame. All the directions shower down upon him and many people dwell with him in turn, for the sake of brahmacharya. It is through such brahmacharya that the gods attained divinity, the immensely fortunate and learned rishis attained the world of Brahma and the gandharvas and the apsaras obtained their beauty. It was with such brahmacharya that the sun was born earlier. O king! He who lies down and torments his entire body with austerities, will transcend childishness and become learned. In due course of time, he will conquer death. O kshatriya! The worlds that people conquer through deeds they have performed are finite. But through knowledge, one obtains the entire brahman. There is no other path to traverse.”

  ‘Dhritarashtra asked, “Does he24 appear white or red? Is he dark, black like collyrium, or brown? In what form does a righteous and learned brahmana visualize the seat of that immortal and undecaying one?”

  ‘Sanatsujata replied, “He does not appear as white or red, as black, or with the complexion of iron. Nor does he have the complexion of the sun. He is not established in the earth or the sky. He is not to be found in the waters of the ocean. He does not resort to the stars, or the lightning. His form cannot be seen in the clouds. He cannot be found in the wind or the gods, nor can he be seen in the moon or the sun. He is not the mantras of the Rig Veda, the Yajur Veda or the Atharva Veda, nor can he be seen in the unblemished Sama Veda. O king! It is certain that he cannot be seen in great vows and in rathantara and barhata.25 He is the darkness that is impossible to cross. He is beyond death and beyond destruction. His form cannot be seen, it is as thin as a razor’s edge, but he is also larger in form than the mountains. He is the foundation. He is immortality. He is the worlds. He is the brahman. He is fame. He is the source of all beings and at the time of destruction, he is the one into whom they flow. He is without division and gigantic. His fame soars up. The words of the wise say that he is immutable. Everything in the universe is established in him. Those who know him become immortal.”’

  708(45)

  ‘Sanatsujata said, “He is the seed and is a great and blazing light. He is the resplendent one whose fame is great. He is the one whom the gods worship. It is because of him that the sun shines. He is the one whom the yogis see. He is the eternal and illustrious lord. Everything originates with the brahman’s seed. It is because of the brahman’s seed that everything flourishes. It is because of the seed that stars burn in the middle of the sky and the sun obtains its radiance. He is the one whom the yogis see. He is the eternal and illustrious lord. It is because of him that there is water in the middle of the ocean. It is because of him that the two gods are in the firmament.26 They hold up what flows in and what flows out, in the earth and in heaven.27 He is the one whom the yogis see. He is the eternal and illustrious lord. Both these gods carry earth and heaven. The seed bears the directions and the universe. The rivers flow from those directions and the great oceans are created from these. He is the one whom the yogis see. He is the eternal and illustrious lord. Based on the wheels, the steady chariot ceaselessly w
orks. He has a flaming crest and the celestial and ageless horses bear him in the sky.28 He is the one whom the yogis see. He is the eternal and illustrious lord. There is no form that is similar to his. He can never be seen with the eyes. Learned ones who get to know him through their minds and their hearts, become immortal. He is the one whom the yogis see. He is the eternal and illustrious lord. There is a terrible river with twelve flows protected by the gods and one drinks from it.29 He is the one whom the yogis see. He is the eternal and illustrious lord. Like a bee, there are those who drink the honey only for half a month.30 He is the lord who has ordained oblations for all beings. He is the one whom the yogis see. He is the eternal and illustrious lord. There is an ashvattha tree with golden foliage. They alight like featherless birds there. Having obtained feathers, they fly out in different directions.31 He is the one whom the yogis see. He is the eternal and illustrious lord. The complete is taken out from the complete. It is from the complete that the complete universe is created. The complete is taken from the complete. But it is the complete that remains.32 He is the one whom the yogis see. He is the eternal and illustrious lord. The wind is created from him and it in him that it subsides. Agni and soma were created from him. All life depends on him. One knows everything through him. One is incapable of describing him. He is the one whom the yogis see. He is the eternal and illustrious lord. Apana dissolves into prana, prana dissolves into the moon.33 The moon dissolves into the sun. The sun dissolves into the supreme. He is the one whom the yogis see. He is the eternal and illustrious lord. When it ascends out of the water, the swan does not raise one foot. If it did raise it,34 there would be no death, nor immortality.35 He is the one whom the yogis see. He is the eternal and illustrious lord. There is one great-souled god. He is the being who swallows the fire. If one knows this being, one’s soul will never come to any harm. He is the one whom the yogis see. He is the eternal and illustrious lord. Even if the thousands and thousands of wings are spread out to fly, they must return to the centre and what is in the centre, with the speed of thought.36 He is the one whom the yogis see. He is the eternal and illustrious lord. His form is stationed beyond the range of sight. Only those who are extremely pure in soul can see him. A wise one desiring welfare sees him through the mind. Those who resort to him, become immortal. He is the one whom the yogis see. He is the eternal and illustrious lord. Because of their own learning and their own conduct, mortal ones hide him, like snakes in their holes. But only foolish ones are deluded by this and deceived and confounded, follow the dangerous road. He is the one whom the yogis see. He is the eternal and illustrious lord. There is neither existence, nor is there non-existence. Therefore, what source can give rise to death or immortality? Both truth and falsehood are based on the same truth. Truth and falsehood originate in the same womb. He is the one whom the yogis see. He is the eternal and illustrious lord. Among men, whether they are righteous or wicked, these are not seen in an equal way.37 Having been united with the divine knowledge of immortality, one should taste that honey. He is the one whom the yogis see. He is the eternal and illustrious lord. The heart is not tormented because of abuse.38 Nor do lack of studying and lack of agnihotra matter. The mind becomes as light as the brahman. Those who are wise and persevering obtain him. He is the one whom the yogis see. He is the eternal and illustrious lord. Thus, one sees one’s own soul in all beings, all engaged in various tasks. After this, why should there be any sorrow? There is a great deal of water in a well that overflows in all the directions. Like that, brahmanas who wish to know can use all the Vedas.39 The great-souled being is the size of a thumb. Though he resides in the heart, he cannot be seen. He is unborn. He ceaselessly roams, throughout night and day. Knowing this, a wise one is full of bliss. I am I. I am also the mother, the father and the son. I am the soul of everything, whether I exist or whether I do not exist. O descendant of the Bharata lineage! I am the ancient grandfather,40 the father and the son. You dwell in my soul. But you are not mine and I am not yours. The soul is the foundation. The soul is the birth. I am the foundation without decay that the Vedas speak about. I am subtler than the most subtle. With excellent intelligence, I am awake in all beings. Know him to be the father of all beings, dwelling in the lotus in all beings.”’41

  Section Fifty-Three

  Yana-Sandhi Parva

  This section had 726 shlokas and twenty-four chapters.

  Chapter 709(46): 17 shlokas

  Chapter 710(47): 103 shlokas

  Chapter 711(48): 47 shlokas

  Chapter 712(49): 45 shlokas

  Chapter 713(50): 61 shlokas

  Chapter 714(51): 19 shlokas

  Chapter 715(52): 16 shlokas

  Chapter 716(53): 19 shlokas

  Chapter 717(54): 66 shlokas

  Chapter 718(55): 16 shlokas

  Chapter 719(56): 60 shlokas

  Chapter 720(57): 29 shlokas

  Chapter 721(58): 30 shlokas

  Chapter 722(59): 23 shlokas

  Chapter 723(60): 29 shlokas

  Chapter 724(61): 18 shlokas

  Chapter 725(62): 31 shlokas

  Chapter 726(63): 16 shlokas

  Chapter 727(64): 15 shlokas

  Chapter 728(65): 9 shlokas

  Chapter 729(66): 15 shlokas

  Chapter 730(67): 21 shlokas

  Chapter 731(68): 14 shlokas

  Chapter 732(69): 7 shlokas

  Yana means moving or journey as a verb and conveyance as a noun. Sandhi means both connection and peace or alliance. So the name of this parva can be interpreted in two different ways, and both are correct. First, there is the straightforward meaning of a journey (Sanjaya’s) for peace. Second, this section is the connecting section between two separate journeys, Sanjaya’s and Krishna’s. Sanjaya conveys Arjuna’s message and there is a discussion in the assembly of the Kurus. Karna refuses to fight until Bhishma has fallen. The section ends inconclusively, with a reference to Krishna’s impending mission.

  709(46)

  Vaishampayana said, ‘Thus, the king1 conversed with Sanatsujata and the intelligent Vidura and the night passed. When the night had passed, all the kings entered the assembly hall and were delighted to see the suta.2 With Dhritarashtra at the forefront, all of them went to the king’s splendid assembly hall, desiring to hear the words the Parthas had sent, in conformity with dharma and artha. The extensive arena was plastered white and was decorated with gold. It was extremely beautiful, like the rays of the moon, and was sprinkled with excellent water. It was strewn with beautiful seats made of gold, wood, stone and ivory, which were covered with excellent cushions.

  ‘O bull among the Bharata lineage! Bhishma, Drona, Kripa, Shalya, Kritavarma, Jayadratha, Ashvatthama, Vikarna, Somadatta, Bahlika, the immensely wise Vidura, maharatha Yuyutsu—all these assembled together with other royal warriors. Having placed Dhritarashtra at their head, they entered the splendid assembly hall. O king! Duhshasana, Chitrasena, Shakuni Soubala, Durmukha, Duhsaha, Karna, Uluka and Vivimshati placed the intolerant Duryodhana, king of the Kurus, at their head and entered the assembly hall, like gods entering Shakra’s abode. O king! O king! When those brave ones, with arms like clubs, entered the assembly hall, it looked like a mountainous cavern full of lions. Having entered the assembly hall, those great archers, who adorned any gathering and were as radiant as the sun, seated themselves on extremely expensive seats. O descendant of the Bharata lineage! When all the kings were seated, the gatekeeper informed them that the son of the suta had arrived. “Our messenger has swiftly returned on the chariot, drawn by Saindhava horses that can bear loads well, from the Pandavas.” Wearing his earrings, he3 quickly descended from the chariot and entered the assembly hall, which was full of great-souled lords of the earth.