Mahabharata Vol. 3 (Penguin Translated Texts)

by Debroy, Bibek

  497(200)

  ‘Markandeya said, “O Yudhishthira! The skilled hunter, devoted to dharma, then again spoke to the brahmana rishi, supreme among those who uphold all forms of dharma.164

  ‘“‘The course of dharma is subtle. It has many branches and is infinite. And the old ones have instructed that the proof is what is stated in the shrutis. When life is at risk or at the time of marriage, speaking a falsehood is permitted. Sometimes, falsehood becomes truth and truth becomes falsehood. Whatever ensures the welfare of beings is held to be the truth. Acting in a contrary way ensures adharma. Behold the subtlety of dharma. O excellent one! Whether a man performs good deeds or evil ones, there is no doubt that he certainly reaps the fruits. One who has no learning is ignorant of the sins of his acts. On confronting a calamity, he blames the gods gravely. O supreme among brahmanas! Foolish, deceitful and fickle ones do not possess the wisdom, the good conduct or the manliness to save themselves when their happiness or unhappiness happens to be reversed. One will obtain whatever one desires, as long as the fruits of one’s deeds are not dependent on anything else. Controlled, skilled and intelligent men can be seen to be obstructed and unsuccessful in all their efforts. But those who are always ready to injure other beings and are ready to deceive the world, always lead a life of happiness. There are those who attain prosperity without even trying. There are those who endeavour a lot and obtain nothing. Wretched ones worship the gods and perform austerities to obtain a son. They remain in the womb for ten months and are born, but turn out to be a stain on the lineage. Others enjoy the riches, grain and objects of pleasure accumulated in immense quantities by their fathers and obtained through auspicious means. There is no doubt that human disease is the result of earlier deeds, men are like small animals tied up by the hunter. O brahmana! Just as hunters hunt deer, competent physicians who have skilfully collected medicines can treat them. Those who can have good food are then afflicted by evils of indigestion. O supreme among those who uphold dharma! Behold, one is not able to eat. O supreme among brahmanas! There are many others with strong arms who suffer because they can find food with great difficulty. Thus the world is flooded with weeping, delusion and sorrow, helplessness, tossed and repeatedly washed away through powerful currents. If everything depended on a person, no one would live in misery and all objects of desire would be attained. No unpleasantness would be seen. Everyone wants to surpass others and endeavours as much as one can. But it doesn’t happen that way. There are many who are seen to be born under the same stars and signs, but a great divergence is seen in the fruits of their deeds. O excellent one! O brahmana! No one can himself determine his fate. The deeds performed earlier are seen to lead to results here. O brahmana! It has been said in the shrutis that the soul is certainly eternal, but the bodies of all living beings perish in this world. Therefore, when the body dies, only the body is destroyed. Fettered by the bonds of deeds, the soul goes elsewhere.’

  ‘“The brahmana asked, ‘O supreme among those who uphold dharma! O supreme among those who are eloquent! In what way is the soul eternal? I wish to learn this in detail.’

  ‘“The hunter said, ‘The soul does not die when the body perishes. Only the foolish ones aver that it perishes. The soul moves on to another body. When the body dies, the form changes. No one except the actor obtains the fruits of deeds and shares in the happiness or unhappiness. Whatever deeds one may have done, those fruits remain and are not destroyed. Those who were unholy in conduct can become pure. The best of men can become sinners. A man is always pursued by his deeds. Determined by these, he is born again.’

  ‘“The brahmana asked, ‘O excellent one! How is he formed in the womb? How does he become good or evil? How are the good born good? How does that movement occur?’

  ‘“The hunter replied, ‘It is seen that the act of conception is linked to karma. O supreme among brahmanas! I will describe it to you swiftly and briefly. One is born again with the past accumulation, the good in good wombs and the evil in evil wombs. Through good deeds one becomes a god. And through mixed ones, a human. Through evil deeds, one descends below.165 It is because of the sins performed by him earlier that a man is cooked in this life and is always afflicted by birth, old age and death. Tied by the bonds of earlier karma, a being wanders through thousands of inferior births and even goes to hell. Through the karma of one’s own deeds, a being dies and suffers. To counteract that earlier misery, it is born in an unholy womb. Then it again accumulates a large amount of new karma. It is cooked again, like a diseased person who has eaten unwholesome food. Although it suffers many difficulties, it considers that unhappiness to be tinged with happiness. Therefore, the bonds are not loosened and a new karma arises again. Encircled by many miseries, it circles around the world. By casting off those bonds of deeds and by performing pure deeds, one can obtain the worlds of righteous ones and go to where there is no sorrow. The sinful one who performs evil deeds never goes to where there is an end to sin. Therefore, one should perform good deeds and abhor those that are evil. A man who is grateful and does not suffer from malice and does that which ensures welfare, obtains happiness, dharma, artha and heaven. Those who are clean, self-controlled, restrained, collected and wise, enjoy an unmatched existence in this world and the next. One must always follow dharma. One must always act in accordance with what is good. O brahmana! One must adopt a conduct that does not cause difficulties to others. There are those who are learned in the sacred texts. They are virtuous and knowledgeable about the sacred texts. In this world, one must follow one’s own dharma. Without getting mixed up, that is the task one should perform. One who is wise finds pleasure in dharma. He lives his life on the basis of dharma. O supreme among brahmanas! When he is rich in dharma, he appreciates its qualities and waters the roots. The one with dharma in his soul acts thus and his mind becomes serene. He is satisfied with his friends. He finds happiness here, and in the hereafter. O excellent one! He obtains sound, touch, form and fragrance, as he wishes. He attains lordship. These are known to be the fruits of dharma. O great brahmana! But having obtained the fruits of dharma, one may not be satisfied. One who is dissatisfied looks at this dissatisfaction with the insight of knowledge. With the insight of wisdom, a man does not see any sin in this. If he so desires, without discarding dharma, he frees himself. Observing that the world is naturally subject to decay, he renounces everything and strives for salvation, using the right means and not the wrong ones. He thus avoids all evil deeds and accepts the detachment. He is devoted to dharma and obtains supreme salvation. Austerities are the best course for beings and its root is tranquility and self-control. Through this, one can obtain everything that the mind desires. O supreme among brahmanas! Through restraining the senses, truthfulness and self-control, one obtains the supreme abode of the brahman.’

  ‘“The brahmana asked, ‘O one who is rigid in his vows! What are these faculties that are called the senses? How can they be controlled and what are the fruits of this control? O foremost among those who uphold dharma! What are the fruits obtained from this? O best among those who follow dharma! I wish to know these details about dharma.’”’

  498(201)

  ‘Markandeya said, “O Yudhishthira! O lord of men! At these words of the brahmana, the hunter who knew about dharma replied to the brahmana. Listen.”

  ‘“The hunter said, ‘O supreme among brahmanas! The mind first operates in men and leads to perception. Because of this, they serve desire and anger. For that purpose, they undertake great endeavours. They form the habit of serving the desires of beauty and smell. Then comes attachment and from this follows hatred. Avarice comes after that, followed by delusion. When they are overcome by avarice and battered by attachment and hatred, dharma is not generated in the intelligence. Instead, there is pretence about following dharma. Dharma is practised in deceit. One finds pleasure in acquiring artha through deceit. O supreme among brahmanas! One becomes successful in obtaining riches through deceit. The mind finds pleasure in this and evil be
comes attractive. O supreme among brahmanas! Well-wishers and learned ones urge for restraint. But one is ready with replies from the shrutis and speaks of what is sanctioned by the shrutis. However, because of attachment, three sins of adharma are committed. There is sin in thought, speech and deed. Addicted to adharma, all the good qualities are destroyed. Only those who are similar in conduct remain friends with such an evil-acting one. As a consequence, unhappiness is reaped in this world and there is destruction in the next. All evil-souled ones are like this. Now hear about the gains from dharma. Through one’s wisdom, one can foresee the sins. One is skilful in differentiating happiness from unhappiness and consorts with righteous ones. By practising virtuous deeds, one’s intelligence turns to dharma.’

  ‘“The brahmana said, ‘You have truthfully described dharma. There is no one else who can speak about it in this way. It is my view that you are an extremely great rishi and your power is divine.’

  ‘“The hunter replied, ‘The immensely fortunate brahmanas are always rendered offerings first, together with the ancestors. In this world, with all one’s soul, a learned one does that which is pleasing to them. O supreme among brahmanas! I will tell you what brings pleasure to them. After bowing in obeisance to brahmanas, I will tell you about the knowledge of brahmanas. Listen to me. O brahmana! This entire universe, everything in this universe and everything that cannot be vanquished and the great elements have the brahman in the soul. There is nothing beyond that. The great elements are the sky, the wind, the fire, the water and the earth. Sound, touch, shape, taste and smell are their properties. These properties have all the sub-properties, related to one another. In due order, all the properties have a hierarchy consisting of the three qualities. It is said that the sixth property is consciousness, also called the mind. The seventh is intelligence and pride follows that. There are five senses. There is sattva, rajas and tamas.166 These are the seventeen that constitute what is not manifest.167 The manifest and the unmanifest are concealed well within the organs of sense. Including the manifest and the unmanifest, there are twenty-four traits.168 I have told you everything. What else do you wish to hear?’”’

  499(202)

  ‘Markandeya said, “O descendant of the Bharata lineage! This is what the hunter who knew about dharma said and after hearing this, the brahmana again asked about things that are pleasant to the mind. ‘O supreme among those who uphold dharma! It is said that there are five great elements. Please tell me about the exact qualities of these five.’

  ‘“The hunter answered, ‘The earth, the air, the fire, the water and the sky have separate qualities and I will tell you everything about their qualities. O brahmana! The earth has five qualities, the water has four qualities, the fire has three qualities and the air and the sky together have three qualities. Sound, touch, form, taste and smell—these are the five qualities of the earth, which has more qualities than the others. O supreme among brahmanas! O brahmana! O one who is rigid in his vows! Sound, touch, form and taste have been said to be the qualities of the water. Sound, touch and form are the three qualities of the fire. Sound and touch are the two properties of the air. The sky only has sound. O brahmana! Together, these fifteen qualities exist in the five elements and they are in all the beings on whom the worlds are established. O brahmana! They do not stand in opposition to one another, they exist as a combination. But when mobile and immobile objects become unbalanced, then, over a period of time, the soul moves from one body to another. In due order, they are destroyed. They are created again, in sequence. The five elements can be seen in everything, mobile and immobile, that this entire universe is encompassed by. Whatever is created by the senses is known as the manifest. Whatever cannot be grasped by the senses bears the mark of the unmanifest. Sound and the others grasp an embodied body and make him subjugate to the senses. But if he can transcend this, he can see the world extended in his soul and his soul extended in the world. He is then capable of seeing the higher and the lower, and though still attached, can see all beings. He always sees all the elements in all their states. He is united with the brahman and is never attached to that which is unholy. Delusion that is enveloped in difficulties is overcome and the root of this is knowledge of the soul. The world is illuminated with intelligence and the road of knowledge can be seen. The intelligent ones have said that the illustrious one is without a beginning and without an end. He creates himself and does not decay. He is without compare and without manifestation. O brahmana! Everything that you have asked me has its base in austerities. Everything about heaven and hell is based on our senses. When restrained, they lead to heaven. When uncontrolled, they lead to hell. This subjugation of the senses is the key to yoga. This is the root of austerities. It is also the root of hell. By indulging in the senses, there is no doubt that one reaps sin. But by bringing them under control, one can attain salvation. If one can control these six169 in one’s soul, one never suffers a decline and one is not visited by sin or calamity. One has then conquered one’s senses. It has been seen that a man’s body is like a chariot. The senses are like horses and the soul controls them. When these good horses are skilfully controlled, one is self-controlled and happy, like a steady charioteer. When the six senses are always controlled in the soul, one is like a supreme and steady charioteer, wielding the reins in one’s hand. When the senses are uncontrolled like horses on a road, the charioteer must steadily rein them in and it is certain that victory will be achieved. But if the mind is overpowered by these senses running wild, one loses one’s intelligence, like a boat tossed on water by the wind. O brahmana! But one who perseveres steadily on these six and is not deluded about outcomes and fruit, concentrating on the insight of learning, reaps the fruits that are the outcome of his meditation.’”’

  500(203)

  ‘Markandeya said, “O descendant of the Bharata lineage! The hunter who knew about dharma explained these subtle matters. Extremely attentively, the brahmana again asked him about a subtle matter. The brahmana said, ‘Now tell me exactly about the qualities of sattva, rajas and tamas. I am asking you, tell me exactly about their characteristics.’

  ‘“The hunter replied, ‘Yes, I will tell you what you have asked me. Because you have asked, I will tell you exactly about the characteristics of these qualities. Tamas is characterized by ignorance, while rajas motivates to action. It is said that sattva is the greatest because of its immense powers of illumination. One who is extremely ignorant, foolish, prone to dreaming, insensible, ugly, dark, prone to anger and lazy, is under the influence of tamas. O brahmana rishi! An excellent man who is ready in action and speech, affectionate, without enmity, industrious, steady and proud is under the influence of rajas. A man with illumination, persevering, without attachment and without enmity, without anger, wise and self-controlled, is under the influence of sattva. When one with the illumination of sattva suffers from the difficulties of the world, when one has learnt everything that has to be learnt, one hates the ways of the world. Then a form of detachment makes itself felt. Pride becomes milder and uprightness becomes stronger. Then all the conflicts170 are pacified. Any restraint in anything then becomes unnecessary. O brahmana! One may be born as a shudra. But if he is established in his good qualities, he will become a vaishya, and even a kshatriya. Similarly, one who follows worthy conduct171 can become a brahmana. Thus, I have told you everything about the qualities. What else do you wish to hear?’

  ‘“The brahmana asked, ‘What happens to the fire in the body when it is combined with the elements of the earth? Depending on where it is, how does the wind motivate?’”

  ‘Markandeya said, “O Yudhishthira! When the brahmana addressed this question to the hunter, the hunter replied to the great-souled brahmana.

  ‘“The hunter answered, ‘The fire resides in the head and protects the body. The fire is in the head and in prana172 and motivates all action. Everything in the past, the present and the future is based on prana. It is the best that exists in beings and we worship this radiance o
f the brahman. It is the life force of all beings. It is the eternal being. It is the mind. It is intelligence. It is the ego. It is the seat of all beings. While residing in this way, everything is protected through prana. Later it goes in different directions, supported by samana. There is a fire in the bladder and the anus and this is known as apana. It bears the excrement and urine. Learned ones who know about the soul say that the three elements of endeavour, action and power are controlled by udana. It has been said that the breath that exists in every human joint is known as vyana. The fire that is there in the elements of the body is distributed by these winds. It triggers the juices, the elements and the humours and makes them circulate. Through the combination of the pranas, a fire is created. This is the digestive fire, which enables beings to digest food. Prana and vyana are placed between apana and udana and the fire resulting from this leads to the digestion. It extends itself up to the anus and bears the urine and the excrement. It has the three elements of endeavour, action and power and ones who are knowledgeable about the body know this by the name of udana. When the fire is present in all the joints of the human body, it is known by the name of vyana. The internal heat is distributed and supported by these different winds and they transform the juices, the constituents and the humours. Through the combination of prana and the other winds, a reaction is created. This gives rise to an internal heat in the body and facilitates digestion. Prana and vyana are established between apana and udana. The fire generated from this mingling facilitates digestion.173 This extends up to the anus and is near the anus. The streams created from this are all the pranas in a body. Through the force of the fire, prana strikes at the root of the anus and recoiling, the fire ascends upwards again. The area above the navel is the region of undigested food. All the pranas are located at the centre of the navel in the body. Ten arteries radiate from the heart, upwards, downwards and sideways, and driven by the pranas, bear the essence of food. This is the path that practitioners of yoga traverse for the supreme objective. They are seated, having conquered difficulties. They are patient and their souls reside in their heads. In this way, prana and apana are established in all beings. The different components of a body go through eleven transformations.174 Know that though a being is always embodied, it is subject to its earlier deeds. Know that the fire that is always inside is like the fire purified in a pan and is the atman.175 It is always subject to yoga. Know that the god is inside it, like a drop inside a lotus. Know that he is always the kshetrajna and can be known through yoga.176 Know that sattva, rajas and tamas are the attributes of life. Know that these qualities are an attribute of life and that the atman is in the paramatman. It is said that consciousness is the quality of life. It is the actor, and action marks everything. Those who know about the kshetra say that the supreme one created the seven worlds.177 In this way, the eternal being is not manifest in all beings. It can be seen by those who are learned and possess the subtle knowledge of insight. One can purify one’s heart and destroy the fruits of good and evil deeds. Through establishing one’s soul in serenity, one can attain infinite bliss. The signs of serenity are that one sleeps happily and contentedly, like the radiance of a lamp that has been trimmed by one who is skilled in handling lamps. One should control one’s mind, late in the evening and at night. After eating lightly, with a purified soul, one sees the supreme soul in one’s own self. This is like seeing the light of a lamp with the lamp of one’s mind. One who sees the supreme soul, beyond the human soul, such a person is liberated. Avarice and anger must be controlled through all means. This is the purifying ritual for austerities and is the means of crossing over. One must always protect austerities from anger. One must protect one’s riches from envy, one’s learning from vanity and insults and one’s soul from distraction. Mildness is the greatest dharma. Forgiveness is the greatest strength. Knowledge of the self is the supreme knowledge. Truthfulness is the supreme vow. True speech is superior. The knowledge of truth ensures welfare. But the welfare of all beings is known as the supreme truth. One whose acts are always performed without being tied down by self-interest, one who has sacrificed everything, is wise and is one who has renounced. This is yoga with the brahman, something that cannot be taught or disturbed by a preceptor. This renunciation is known as yoga. There must not be violence to any being. One must traverse the path of friendliness. In this present life, one must never practise enmity. Self-negation, extreme satisfaction, selflessness and steadfastness lead to the supreme knowledge. The knowledge of the self is the supreme learning. One should give up one’s possessions. One should use one’s intelligence to be steady in one’s vows. One then attains a firm place that is without sorrow, in this world and the next. The self-controlled sage who has restrained his mind, and is always engaged in austerities, will be unvanquished if he gives up the desire to win and becomes detached from attachments. Those that are regarded as qualities are no longer qualities in him. He then continuously embarks on a single task. O brahmana! He is only engaged in the task of achieving supreme bliss. Such a man renounces both happiness and unhappiness. He transcends all attachment and achieves the brahman. O supreme among brahmanas! I have briefly told you everything that I have heard, exactly as I have heard it. What else do you desire to hear?’”’