by Bibek Debroy
Chapter 9
The birds said, ‘After Harishchandra was deprived of his kingdom, he went to heaven. The immensely energetic sage, Vasishtha, 209 arose from inside the Ganga after twelve years, having resided inside the water. He heard everything that Vishvamitra had done—how King Harishchandra, generous in his deeds, had been destroyed, about how he had been reduced to the state of a chandala and about the sale of his wife and son. Hearing this, the extremely fortunate one was pleased with the lord of the earth. But the energetic one was angry at the rishi Vishvamitra. Vasishtha said, “Vishvamitra destroyed one hundred of my sons. 210 However, my rage then was not as great as my anger today, on hearing that the lord of men has been uprooted from his kingdom. The immensely fortunate and great-souled one worshipped gods and brahmanas. He was truthful and self-controlled, with no hatred even towards enemies. He was innocent and had dharma in his soul. He was attentive and sought refuge with me. With his wife, servants and son, the king has been reduced to this distraught state. Other than being deprived of his kingdom, he has been subjected to many kinds of hardships. That evil-souled one 211 hates brahmanas and harms those who perform sacrifices. Suffering from my curse, let that foolish person become a baka.” The greatly energetic Vishvamitra Kouskhika heard about this curse. He cursed him back that he would become an ati. Cursed by each other, those two supremely radiant ones, the greatly energetic Vasishtha and Vishvamitra Koushika, were born as inferior species.
‘Though born as inferior species, they retained their energy. Extremely angry and full of great strength and valour, they fought against each other. O brahmana! The ati was two thousand yojanas tall. The baka was three thousand and ninety-six yojanas tall. Terrible in their strength, they struck each other with their wings. As they struck each other, terrible fear was generated among the subjects. With red eyes, the baka struck the ati with its wings. Raising its neck up, the ati also struck the baka with its feet. Because of the wind created by their wings, mountains fell down on the ground and the force of the mountains falling down made the earth tremble. When the earth trembled, the ocean released a flood of water. Leaning to one side, the earth sank towards Patala. 212 All life headed towards destruction—some from mountains falling down, some from the torrents of water and some from the quaking of the earth. Terrified, all living beings lost their senses and screamed “Alas!” The universe was greatly scared and the earth’s circle faced a calamity. “Alas, child!” “Alas, beloved!” “Alas, infant!” “Flee.” “Look at the state I am in.” “Alas, beloved!” “Alas, beloved!” 213 “The mountain is falling down. Run quickly.” Thus, the anxious and scared people spoke and were separated from each other. Surrounded by all the gods, the grandfather arrived there. The ordainer of the universe spoke to those two extremely angry ones. “Cease your fighting and let the worlds regain their composure.” Though they heard the words of Brahma, the one with a birth that is not manifest, they were filled with such rage and intolerance that they did not stop their fighting. At this, witnessing the destruction of the world and desiring welfare, the god Brahma took away their states of being inferior species. When they had regained their former bodies, the god Prajapati spoke to those two bulls, Vasishtha and Koushika. “This resulted from your tamasa sentiments. O child! O Vasishtha! O best of the Koushika lineage! Conquer it. This kind of desire to fight results from tamasa sentiments. This conflict between the two of you is obstructing King Harishchandra’s performance of a rajasuya sacrifice and is leading to the destruction of the earth. Nor has the best among the Koushika lineage caused any harm to the king. Indeed, in a condition of injuring him, he has contributed to his attaining heaven. Having come under the subjugation of desire and anger, your austerities have faced impediments. O fortunate ones! Give it up! It is the brahman who is supremely strong.” Addressed in this way, they were ashamed. They pardoned each other and affectionately embraced each other. Worshipped by the gods, Brahma left for this own abode. Vasishtha went to his own spot and Koushika went to his own hermitage. If mortal people recount the story of the clash between the ati and the baka, or Harishchandra’s account, or properly hear it being recited, the sins of the reciter and the hearer are destroyed. Nor do they face any impediments in their tasks.’
Chapter 10
Jaimini asked, ‘O tigers among brahmanas! I have a doubt about the creation and destruction of creatures who are here. Please clear it. How is a creature born? How does it grow up within the womb, suffering as it does from the pressure of the limbs? Once it is outside the womb, how does it grow up? Once the time for death arrives, how is it separated from consciousness? Subject to death, how does a creature experience all the fruits of both its good and bad deeds? When ingested, many extremely difficult to digest objects are digested. Yet, as a small lump of flesh inside a woman’s womb, how is a creature not digested like ingested food? How does one enjoy the fruits of all one’s good deeds? Tell me all this, so that I can cast aside my doubts. This is extremely secret and creatures are mystified by this.’
The birds replied, ‘You have asked us a question that is extremely heavy in its burden. The existence and non-existence of creatures is extremely difficult to comprehend. O immensely fortunate one! A son who was greatly devoted to dharma, whose name was Sumati, spoke to his father about this in earlier times. Listen to this. There was an immensely intelligent brahmana who was born in the Bhargava lineage. At the time of the investiture of the sacred thread, he spoke to his serene son, Sumati, who seemed to be dumb. “O Sumati! In the proper order, study the Vedas. Eagerly serve the preceptor and eat what has been obtained by begging for alms. After this, resort to the stage of being a householder and undertake excellent sacrifices. Having obtained the desired offspring, resort to the forest. O child! When you are in the vanaprastha stage, roam around, devoid of all possessions. In this way, you will attain the brahman and attaining that state, no one grieves.” Though he was thus addressed in many ways, the one who was dumb did not reply. At this, affectionately, the father repeatedly spoke to him several times. Affectionate towards his son, the father tempted him with sweet words in this way.
‘After being urged many times, he smiled and replied in these words. “O father! On numerous occasions, I have studied what you have instructed me to. That apart, I have studied many other sacred texts, including those on artisanship. I possess the memory of ten thousand births that I have already been through. Since my jnana 214 has been generated and awakened, what will I do with the Vedas? I have suffered and I have been satisfied. I have faced both prosperity and adversity. I have been united with enemies, friends and wives and have been separated from them. I have witnessed different mothers and different fathers. I have experienced thousands of joys and miseries. I have had many relatives and separate fathers. I have resided in the wombs of women, slippery with urine and excrement. I have experienced thousands of terrible ailments and diseases. I have undergone hardships in wombs, in childhood, in youth and in old age. I remember all those. I have been born as brahmanas, kshatriyas, vaishyas and shudras. I have also been born as beasts, worms, deer and birds. I have been born in the houses of those who serve the king and also in royal houses. Just as I have been born in those houses, I have been born in your house too. I have had to serve many men and been their servants. I have been a master. I have been powerful. I have also been reduced to penury. Others have been killed by me. Others have killed me. I gave to others and many others gave to me. I have been satisfied by fathers, mothers, well-wishers, brothers, wives and others. They harmed me when I was in a state of distress and tears washed my face. O father! In this way, amidst hardships, I have been whirled around in this cycle of samsara. 215 I have obtained this kind of jnana, which is the cause behind the achievement of moksha. With that knowledge, all the rites and rituals of Rig, Yajur and Sama now appear to me to be devoid of qualities. Since my knowledge has been kindled, why do I need the Vedas? I am content with the vijnana obtained through the preceptor. I no longer care for anything in this
world and am always immersed in the atman. I will obtain the supreme state of the brahman, devoid of gunas, where the six kinds of action, 216 unhappiness, happiness and the rasa of harsha do not exist. 217 I know that the rasas of delight, fear, anxiety, anger, intolerance and old age are like hundreds of snares used to trap birds and animals. O father! Therefore, since they are full of misery, I will cast them aside. Isn’t the dharma stated in the three 218 really like adharma, since it leads to a wicked fruit?” Hearing his words, his father’s voice quavered because of surprise and delight. With a joyous mind, he spoke to his immensely fortunate son. The father replied, “O child! What is it that you have said? Where did this jnana come from? How is it that you were dumb earlier and are now exhibiting this learning? Is this because a curse imposed by a sage or a god has now waned? Is that the reason why your jnana vanished, but has surfaced again?”
‘The son answered, “O father! Listen to the account of my joy and misery, what I was in an earlier birth and what happened to me thereafter. Earlier, I was a brahmana who immersed his atman in the paramatman. Reflecting on the knowledge of the atman, I was full of faith towards the supreme. I was always engaged in yoga. I always followed the practice of associating with the virtuous. I practised what was virtuous. Through the rituals, I purified my nature, speech and conduct. Therefore, at that time, I was always filled with great joy. I became a preceptor who could dispel the doubts of disciples. After a long period of time, I obtained the state of being absolutely perfect. However, my nature was attracted towards ignorance and I faced a calamity. When the time for my death arrived, I did not lose my memory. I remember all the years passed in that birth. O father! Using that earlier practice, I will control my senses again. I will make efforts so that the same thing doesn’t happen to me again. This memory is the fruit of jnana and donations. O father! Men cannot obtain it by following the dharma of the three. 219 I will follow the devoted dharma that I had resorted to earlier. I will endeavour to become absolutely perfect and free my atman. O immensely fortunate one! Tell me about the doubts that are present in your heart. I will please you and free myself of the debt I owe you.” Filled with devotion, the father spoke to the son in words that conveyed exactly what you asked, about the cycle of samsara. The son said, “O father! Listen to the truth about what I have repeatedly experienced. The cycle of samsara is without decay, but it has no stability. O father! With your permission, I will tell you everything, from the beginning to the time of death. No one else can tell you. Even though there is no kindling, the heat is agitated and kindled within the body, and fanned by a fierce wind, strikes at the inner organs. 220 At this, the breath of life known as udana circles above it. 221 It obstructs the downward movement of any food or drink that has been consumed. At that time, only those who have given the taste of food and water as gifts to others are happy. With devotion in the mind, if a person gives away food, such a person is also content at that time, even if there is no food. A happy death is obtained by a person who has not uttered a falsehood, a person who does not differentiate in his love, a person who is a believer 222 and a person who is faithful. A happy death is obtained by a man who is devoted to worshipping gods and brahmanas, a man who is devoid of envy and a man who is pure, generous and modest. A happy death is obtained by a person who controls desire, rage and hatred and who does not give up dharma. A happy death is obtained by a person who is amiable and does what he says. When the time for death arrives, a man who has not given water, or a man who has not given food, suffers from heat and hunger. A person who gives wealth conquers cold. A person who gives sandalwood conquers heat. A person who causes anxiety to others and makes them suffer experiences a pain that destroys life. A person who gives confusion and ignorance experiences great fear. Such a worst among men is oppressed by pain. A false witness, a liar, a person who instructs wrongly and a person who criticizes the Vedas—all such people are confounded at the time of death. Yama’s evil-souled and terrible servants arrive, with a foul smell and with heavy clubs in their hands. As soon as they come into the range of vision, the dying person trembles. He constantly weeps and screams out to his brother, his mother and his son. O father! However, at that time, the speech becomes indistinct, consisting of only a single syllable. The eyes roll around. As a result of the terror, the breathing and the face dry up. Breathing becomes difficult and the eyesight dims. Suffering from the pain, he frees himself from his body. Before the breath of life leaves, his form assumes another body. 223 This body is for the purpose of undergoing the pain resulting from his deeds and is not the product of a father and a mother. It possesses a form, age and appearance exactly like that of the former body. Yama’s messengers quickly tie this up in a terrible noose. As he is terrified because of being beaten with sticks, he is dragged towards a southern direction over ground that is rough with kusha, thorns, termite hills, stakes and rocks. Some places blaze with heat and are filled with hundreds of pits. He is scorched by the heat of the blazing sun’s rays. Accompanied by the terrible howling of jackals, he is dragged along by Yama’s messengers. As he is dragged along, he is devoured by hundreds of horrible jackals. A performer of wicked deeds heads to Yama’s eternal abode along such a terrible path. However, men who have given away umbrellas and footwear, men who have given away garments and men who have given away food proceed happily along this path. Men who have given away land proceed on shining vimanas. Experiencing the suffering as a result of the sins, the helpless man reaches Dharmaraja’s city on the twelfth day. His body is burnt and he experiences great scorching. There is terrible pain because he is struck and pierced. When the body becomes wet, the creature suffers from everlasting pain. This is because of his own past deeds, though he is in a different body now. In the form of pinda, 224 his relatives give him water mixed with sesamum. These are conveyed to him and he survives on these. When his relatives smear oil on their limbs, they are not supposed to massage it in, because that is what the creature subsists on. He eats whatever his own relatives do. Because his relatives suffer by sleeping on the ground, his suffering is relieved. The dead person is pleased when his relatives donate. He is taken to his own house on the twelfth day and sees what is going on. 225 He eats what has been offered to him on the ground, in the form of water and pinda. After this, on the twelfth day, he is taken to Yama’s terrible abode. As he is dragged there, the creature beholds this dreadful city. As soon as he reaches there, he sees Yama in the midst of Mrityu, Kala, Antaka and others. 226 His eyes are extremely red and his complexion is like that of a mass of collyrium. His teeth are terrible to behold and his face is terrible because of its frown. The lord is surrounded by hundreds of ailments, with malformed and horrible visages. With a staff and a noose in his hands, the mighty-armed one is extremely terrible. Following his commands, a creature is conveyed to its destination, good or bad. A man who is a liar, or who bears false witness, goes to the hell Rourava. 227 So do those who kill a Brahmana, those who kill a cow, those who kill their father, those who steal another’s field or wife, those who transgress or destroy boundaries, those who have intercourse with a preceptor’s wife and those who have intercourse with a daughter. Listen attentively to a description of Rourava’s nature. Rourava measures two thousand yojanas. Since there are pits that extend up to the thigh, it is extremely difficult to cross. The earth there has been levelled with heaps of burning coal. There is a fierce blaze and one is scorched by the coal on the ground. Yama’s servants release the sinner in the middle of this. Burnt by the fierce flames, he runs around there. At every step, the feet are maimed and torn. In the space of one night and one day, he is allowed to raise his feet and lower them only once. He proceeds in this fashion for one thousand yojanas and is released after that. After this, so that his sins are cleansed, he is conveyed to another hell named Niraya. 228 After the sinner has crossed all the hells, he is born as inferior species—worms, insects, flying insects, predatory creatures, gnats, elephants, trees, cattle, horses and so on. There are many other inferior births tha
t cause grief. When he is born as a human, he is a dwarf, or hunchbacked. Or the man is born in inferior lineages of a chandala or a pulkasa. There will still be some store of good or bad deeds left. Ascending with this, he becomes superior species—shudra, vaishya, kings and others. 229 Sometimes, he ascends further up to become a brahmana or Indra of the gods. In this way, the performers of evil deeds descend downwards into hell. Hear attentively from me about where the performers of auspicious deeds go. Determined by Yama, such men go to auspicious destinations. Large numbers of gandharvas sing around them. Large numbers of apsaras dance around them. They are adorned with excellent and charming necklaces and anklets. Blazing in their divine garlands, they quickly proceed on vimanas. When they are dislodged from there, they are born as kings and other great-souled ones. Having been born in such families, they protect those who perform virtuous acts. They enjoy objects of pleasure and head upwards. However, if they act in contrary ways, as stated before, such men fall down. I have thus told you everything about how beings suffer. O brahmana rishi! Now hear about how conception results.”’