Mahabharata: Vol. 5 (24 page)

‘“Arjuna said,
‘O mighty-armed one! O Hrishikesha! O slayer of Keshi!
⁵⁹¹
I wish to separately understand the essence of renunciation and
relinquishing.’
⁵⁹²

‘“The lord said,
‘The wise know the relinquishing of action that satisfies desires as
sannyasa. The discriminating call the relinquishing of the fruits of all action
tyaga
. Some learned people say that all action is associated with evil
and should be relinquished. Some others say that action like sacrifices, donations
and austerities should not be relinquished. O supreme among the Bharata lineage!
Listen to my decided views about that relinquishing. O tiger among men! It has been
said that relinquishing is of three types. Sacrifices, donations and austerities are
not to be relinquished. Those actions certainly have to be performed, because
sacrifices, donations and austerities purify the hearts of the learned. O Partha!
But even these actions should be performed through relinquishing attachment and
fruits.
⁵⁹³
That is my decided and supreme view. It is not advisable to renounce indicated
action.
⁵⁹⁴
Discarding this through delusion is known as tamas-type.
⁵⁹⁵
He who relinquishes action because action leads to discomfort and requires
physical exertion, performs rajas-type relinquishing. He doesn’t receive
the fruits from relinquishing. O Arjuna! Sattva-type relinquishing is known as that
where attachment and fruits are relinquished and action is performed only because it
is indicated action. Immersed in the sattva quality, steady in learning and without
doubt, the relinquisher doesn’t hate disagreeable action
or become addicted to agreeable action. He who possesses a body
cannot give up action in its entirety. Because he relinquishes fruits of action, he
is known as a true relinquisher. Those who don’t relinquish face three
types of fruits of their action in the afterworld—bad, good and mixed. But
sannyasi
s don’t.
⁵⁹⁶
O mighty-armed one! In the sacred texts,
⁵⁹⁷
five reasons are described in support of performing all action. Hear these from
me. The abode and also the agent, different types of instruments and different and
various types of endeavour—and the fifth is the divine.
⁵⁹⁸
Whatever action, appropriate or inappropriate, a man begins through the body,
the mind and speech, is caused by these five. Although this is the state of
affairs,
⁵⁹⁹
he who thinks of the absolute atman as the agent, his intelligence is unrefined
and that ignorant person doesn’t see.
⁶⁰⁰
He who has no sense of ego and whose intelligence is unattached, even if he
slays all these people, doesn’t really kill and is not tied down.
⁶⁰¹
Knowledge, that which can be known and the knower, are the three impetuses
behind action.
⁶⁰²
The action, the instrument and the agent form the base for
action. According to qualities, three types of differences in knowledge and action
and the agent are described in sankhya.
⁶⁰³
Listen properly to that too. That which in all beings, in differentiated form,
sees the undifferentiated and indestructible substance,
⁶⁰⁴
know that to be sattva-type knowledge. But the knowledge through which one sees
in all beings, in differentiated form, differentiated and separate substances, know
that to be rajas-type knowledge. But that which is attached to a single action,
⁶⁰⁵
is illogical, trivial and without true knowledge, that is known as
tamas-type.
⁶⁰⁶
Action where fruits have been relinquished, without attachment, without love or
hate, performed only because it is indicated, is known as sattva-type.
⁶⁰⁷
Again, action undertaken, with great difficulty, by those with desire for
fruits or with a sense of ego, is known as rajas-type. Action begun under delusion,
without consideration of consequences, destruction, injury
⁶⁰⁸
and one’s own capabilities, is known as tamas-type. An agent who is
without attachment, without sense of ego, patient and enthusiastic, equal in
attitude towards success and failure, is known as sattva-type. An agent who is
attached, desirous of fruits of action, avaricious, injurious,
⁶⁰⁹
impure and swayed by joy and sorrow, is known as rajas-type. An agent who is
not steady, vulgar,
⁶¹⁰
insolent,
fraudulent, disrespectful,
⁶¹¹
lazy, despondent and procrastinating is known as tamas-type. O Dhananjaya!
According to quality of intellect and perseverance, there are three types of
differences. Listen to what is being said, separately and comprehensively. O Partha!
The intellect
⁶¹²
that knows inclination and disinclination, right action and wrong, fear and
freedom from fear, bondage and liberation, is sattva-type. O Partha! The intellect
through which one does not correctly understand dharma and adharma and right action
and wrong, is rajas-type. O Partha! The intellect through which one thinks evil
action is righteous, and in every way thinks the opposite,
⁶¹³
shrouded in ignorance, that is tamas-type. O Partha! The perseverance through
which one uses unwavering yoga to focus the functions of the mind, the breath of
life and the senses, that perseverance is sattva-type. O Partha! O Arjuna! The
perseverance through which dharma, artha and kama are sought and according to the
area, fruits desired, is known as rajas-type. O Partha! The perseverance through
which the misguided person doesn’t discard dreaming,
⁶¹⁴
fear, sorrow, despondency and ego, is known as tamas-type. O bull among the
Bharata lineage! Now hear from me about the three types of happiness. Where
happiness comes from gradual practice and there is an end to unhappiness, that which
is initially like poison but at the end like ambrosia, based on the tranquility of
one’s intellect focused on the atman, that is known as sattva-type. That
which comes from association with objects and the senses and is initially like
ambrosia but at the end like poison, that happiness is said to be rajas-type. The
happiness that, at the beginning and at the end, binds and deludes the atman and
that which is created from sleep, sloth and inadvertence,
⁶¹⁵
is known as tamas-type. On earth, in heaven and even among the gods,
there doesn’t exist anything that is free from these
three qualities generated from nature.

‘“‘O
scorcher of foes! The actions
⁶¹⁶
of brahmanas, kshatriyas, vaishyas and also shudras are separately segregated
in accordance with qualities that result from their natures. Control over the mind,
control over the senses, meditation, purity, forgiveness, simplicity, knowledge,
self-realization and indeed faith are natural actions for brahmanas. Valour,
bravery, perseverance, dexterity, willingness to fight, generosity and capacity to
rule
⁶¹⁷
are natural actions for kshatriyas. Agriculture, preservation of cattle and
trade are natural actions for vaishyas. Servitude is natural action for shudras. A
man who faithfully follows his indicated course of action, attains liberation.
Listen to how liberation is obtained by following one’s indicated course
of action. Through his own action, man obtains liberation by worshipping him who is
the origin of beings and their endeavour, and him who pervades all this.
⁶¹⁸
Even when performed imperfectly, svadharma
⁶¹⁹
is superior to someone else’s dharma, performed well. Sin does not
result if one’s natural action is undertaken. O Kounteya! Natural action
should not be discarded, even if it is tainted. Because all action is tainted, just
as fire is shrouded by smoke. He who is detached everywhere, has conquered his
atman,
⁶²⁰
has overcome desire through sannyasa,
⁶²¹
attains the supreme liberation of freedom from action. O Kounteya! Learn
briefly from me how one who has attained liberation attains the brahman. That is the
supreme form of knowledge. United with pure intellect, controlling the atman with
perseverance, discarding objects like sound and renouncing love and
aversion, inhabiting a secluded place, eating little,
restraining speech, body and the mind, constantly practising meditation, seeking
refuge in renouncement, discarding ego, power, insolence, desire, anger and
possessions,
⁶²²
tranquil and without ego, he is fit for merging with the brahman. Tranquil in
merging with the brahman, such a person does not sorrow and does not desire. Looking
upon every being equally, he attains supreme devotion towards me. Through devotion,
he comprehends my true nature, who I am and my different forms. Then, after knowing
my true nature, enters.
⁶²³
Seeking refuge in me, he always performs all action and, through my blessings,
attains the eternal and indestructible abode. Through the mind, offering up all
action to me, devoted to me and seeking refuge in buddhi yoga,
⁶²⁴
always immerse your mind in me. With mind immersed in me, with my blessings,
you will overcome all difficulties. But if, through a sense of ego, you
don’t listen to me, you will be destroyed. Through a sense of ego, you are
thinking that you will not fight. But this resolution is false. Nature
⁶²⁵
will compel you. O Kounteya! Whatever you don’t wish to do because of
delusion, you will have to undertake in spite of that, because you are tied down by
your natural duty. O Arjuna! The lord is established in the hearts of all beings and
through maya, makes all beings whirl, as if they are mounted on machines.
⁶²⁶
O descendant of the Bharata lineage! In every way, seek refuge in him alone.
Through his blessings, you will attain supreme tranquility and the eternal abode. I
have explained to you this knowledge, which is the most secret of all secrets.
Having examined it completely, do what you wish to do. Listen yet again to my
supreme words, the most secret of all secrets. You are my dearly beloved. Therefore,
I am telling you what is good for you. Immerse your mind only in
me, be devoted to me, worship me, bow in obeisance before me. I am pledging that
you will attain me, because you are my beloved. Discard all dharmas
⁶²⁷
and seek refuge only in me. I will free you from all sins. Do not sorrow. You
should not state this
⁶²⁸
to those who do not meditate,
⁶²⁹
or are devoid of devotion or do not wish to hear. Nor to those who show me
disrespect. There is no doubt that he who explains this most secret knowledge to my
devotees, displays supreme devotion towards me and will attain me alone. Among men,
there is no one who does greater service to me.
⁶³⁰
In the world, there is no one, and there will be no one, more dear to me. And
he who will study this dialogue
⁶³¹
of ours on dharma, my view is that he will worship me through jnana yoga. The
man who only listens with faith and without disrespect, he too will be freed from
sin and attain the worlds attained by those who are pure of deeds. O Partha! Have
you listened to this with single-minded concentration? O Dhananjaya! Has your
delusion of ignorance been destroyed?’

‘“Arjuna said,
‘O Achyuta! Through your blessings, my delusion has been destroyed. I have
obtained knowledge about what should be done and what shouldn’t be done.
⁶³²
I am steady. I no longer suffer from doubt. I will do what you
instruct.’”

‘Sanjaya said, “I
have thus heard this wonderful and thrilling
⁶³³
dialogue between the great souls Vasudeva and Partha. Through the blessings of
Vyasa, I have heard this supreme and secret yoga directly from Krishna, the lord of
all yoga, when he stated it. O king! Remembering again and again this sacred and
wonderful dialogue between Keshava and Arjuna, I have repeatedly been exhilarated. O
king! Remembering that extremely wonderful universal form of Hari, I am greatly
amazed and repeatedly exhilarated. Wherever
⁶³⁴
there is Krishna, the lord of yoga, and Arjuna, the wielder of the bow, exist
prosperity, victory, increase in wealth and sound policy. That is my
conviction.”’

This parva has 3947 shlokas and seventy-seven chapters.

Chapter 901(41): 104 shlokas
Chapter 902(42): 30 shlokas
Chapter 903(43): 83 shlokas
Chapter 904(44): 48 shlokas
Chapter 905(45): 63 shlokas
Chapter 906(46): 56 shlokas
Chapter 907(47): 30 shlokas
Chapter 908(48): 70 shlokas
Chapter 909(49): 40 shlokas
Chapter 910(50): 115 shlokas
Chapter 911(51): 43 shlokas
Chapter 912(52): 22 shlokas
Chapter 913(53): 34 shlokas
Chapter 914(54): 44 shlokas
Chapter 915(55): 132 shlokas
Chapter 916(56): 28 shlokas
Chapter 917(57): 36 shlokas
Chapter 918(58): 61 shlokas
Chapter 919(59): 29 shlokas
Chapter 920(60): 79 shlokas
Chapter 921(61): 70 shlokas
Chapter 922(62): 40 shlokas
Chapter 923(63): 21 shlokas
Chapter 924(64): 18 shlokas
Chapter 925(65): 33 shlokas
Chapter 926(66): 22 shlokas
Chapter 927(67): 41 shlokas
Chapter 928(68): 33 shlokas
Chapter 929(69): 41 shlokas
Chapter 930(70): 37 shlokas
Chapter 931(71): 36 shlokas
Chapter 932(72): 26 shlokas
Chapter 933(73): 71 shlokas
Chapter 934(74): 36 shlokas
Chapter 935(75): 59 shlokas
Chapter 936(76): 19 shlokas
Chapter 937(77): 44 shlokas
Chapter 938(78): 57 shlokas
Chapter 939(79): 55 shlokas
Chapter 940(80): 51 shlokas
Chapter 941(81): 37 shlokas
Chapter 942(82): 56 shlokas
Chapter 943(83): 39 shlokas
Chapter 944(84): 43 shlokas
Chapter 945(85): 36 shlokas
Chapter 946(86): 86 shlokas
Chapter 947(87): 30 shlokas
Chapter 948(88): 38 shlokas
Chapter 949(89): 41 shlokas
Chapter 950(90): 46 shlokas
Chapter 951(91): 81 shlokas
Chapter 952(92): 79 shlokas
Chapter 953(93): 41 shlokas
Chapter 954(94): 20 shlokas
Chapter 955(95): 53 shlokas
Chapter 956(96): 51 shlokas
Chapter 957(97): 57 shlokas
Chapter 958(98): 38 shlokas
Chapter 959(99): 47 shlokas
Chapter 960(100): 37 shlokas
Chapter 961(101): 33 shlokas
Chapter 962(102): 78 shlokas
Chapter 963(103): 101 shlokas
Chapter 964(104): 58 shlokas
Chapter 965(105): 37 shlokas
Chapter 966(106): 45 shlokas
Chapter 967(107): 55 shlokas
Chapter 968(108): 41 shlokas
Chapter 969(109): 48 shlokas
Chapter 970(110): 46 shlokas
Chapter 971(111): 43 shlokas
Chapter 972(112): 138 shlokas
Chapter 973(113): 49 shlokas
Chapter 974(114): 112 shlokas
Chapter 975(115): 65 shlokas
Chapter 976(116): 51 shlokas
Chapter 977(117): 34 shlokas

Vadha
means the act of killing. This section is so named because it is about the killing of Bhishma. The first ten days of the battle have Bhishma as the commander-in-chief. This section thus describes the first ten days of the battle. On the first day, Virata’s son, Uttara, is killed. The second day has the Pandavas victorious, the highlight being Bhima’s destruction of the Kalingas. There is a ding-dong battle on the third day, with Bhishma triumphant initially (which is when Krishna decides to take up arms), followed by Arjuna’s victory. The Pandavas triumph on the fourth day and fourteen of Duryodhana’s brothers are killed by Bhima. While there is a lot of fighting on the fifth day, the highlight is Bhurishrava’s killing of ten of Satyaki’s sons. On balance, the Pandava side is more successful on the sixth day. While there is a great deal of fighting, there is nothing that merits a special mention on the seventh day.
On the eighth day, Bhima kills eight of Duryodhana’s brothers. Iravat, Arjuna’s son, kills several of Shakuni’s brothers and is himself killed by the rakshasa Alambusa. Bhima again kills nine of Duryodhana’s brothers. On the ninth day, the Pandavas eventually get the worst of it. Krishna decides to kill Bhishma and is restrained by Arjuna. The Pandavas consult Bhishma about how he may be killed and are advised to use Shikhandi. The tenth day is marked by Bhishma’s downfall.

‘Sanjaya said, “At that, on seeing Dhananjaya take up Gandiva and his arrows again, the maharathas
¹
let out a tremendous roar. The brave Pandavas and Somakas and their followers were delighted and blew on conch shells that had been generated from the ocean. Drums,
peshi
s,
²
krakacha
s
³
and trumpets made from the horns of cows were sounded together and there was a tumultuous sound. O lord of men! Gods, together with gandharvas, ancestors, siddhas and masses of charanas came to witness. The immensely fortunate rishis arrived, with Shatakratu at the forefront, desiring to see that great slaughter. O king! On seeing that the two armies, resembling two oceans, were ready to fight and were repeatedly moving, the brave Yudhishthira removed his armour and cast aside his supreme weapons. He swiftly descended from his chariot. Dharmaraja Yudhishthira joined his hands in salutation and advanced on foot, glancing towards the grandfather.
⁴
Restrained in speech, he advanced
towards the east, where the enemy forces were stationed. On seeing him advance, Dhananjaya, Kunti’s son, also swiftly descended from his chariot and followed him, together with his brothers. The illustrious Vasudeva also followed him at the rear. Extremely anxious, the foremost kings
⁵
also advanced.

‘“Arjuna said, ‘O king! What are you doing? Why have you abandoned your brothers and are advancing on foot towards the east, where the enemy forces are stationed?’

‘“Bhimasena said, ‘O Indra among kings! Where are you going, having thrown your armour and weapons away? O lord of the earth! You have abandoned your brothers and are going towards the armoured enemy soldiers.’

‘“Nakula said, ‘O descendant of the Bharata lineage! You are my eldest brother. On seeing you advance in this fashion, my heart is terrified. Tell us where you are going.’

‘“Sahadeva said, ‘O king! A terrible fear confronts us in this battle, in the form of those whom we have to fight. Why are you advancing towards the enemy?’”

‘Sanjaya said, “O descendant of the Kuru lineage! Though he was addressed in this way by his brothers, Yudhishthira did not utter a single word, but continued to advance. The immensely wise and great-minded Vasudeva smiled and told them, ‘I know his intentions. He will fight with the enemy kings only after he has shown his respects to Bhishma, Drona, Goutama,
⁶
Shalya and all the other seniors. It has been heard in the accounts of earlier eras, that he who shows his respects towards his seniors and revered relatives in accordance with the sacred texts, and then fights with them, is certain to be victorious in battle. That is my view.’ While Krishna was speaking, a great sound of lamentation arose in the army of Dhritarashtra’s son, but the other one
⁷
remained silent. On seeing Yudhishthira from a distance, Dhritarashtra’s son’s
soldiers conversed among themselves. ‘This one is a disgrace to his lineage. The king has been frightened and is advancing towards Bhishma. Yudhishthira, together with his brothers, will seek shelter. When Dhananjaya, Pandava Vrikodara, Nakula and Sahadeva are protectors, why is the Pandava
⁸
frightened? Though he is famous on earth, he cannot have been born in a lineage of kshatriyas. His heart is frightened and he is dispirited at the prospect of battle.’ Then all the soldiers praised the Kouravas. They were delighted in their minds and waved their garments around. O lord of the earth! All the warriors censured Yudhishthira and his brothers, together with Keshava. The Kourava soldiers cried ‘Shame!’ to Yudhishthira. O lord of the earth! Then they again became completely silent. What would the king say? What would Bhishma speak in reply? What about Bhima, who prided himself in battle? What about Krishna and Arjuna? What would they say? O king! Both armies were extremely curious on account of Yudhishthira. Surrounded by his brothers, he
⁹
penetrated the enemy army, full of arrows and lances, and swiftly advanced towards Bhishma. Bhishma, Shantanu’s son, was ready for battle. The Pandava king grasped his feet with both his hands and spoke these words.

‘“Yudhishthira said, ‘O invincible one! O father!
¹⁰
We are inviting you to fight with us. O father! Grant us the permission. Give us the blessings.’

‘“Bhishma replied, ‘O lord of the earth! O great king! O descendant of the Bharata lineage! If you had not come to me before this battle, I would have cursed you so that you might be defeated. O son! O Pandava! I am pleased with you. Fight and be victorious. Whatever else you might desire, obtain all that in this battle. O Partha! Ask for a boon. What is it that you desire? May it be such that you do not face defeat. A man is the servant of wealth. But wealth is never anyone’s servant. O great king! This is the truth. I am tied to
the Kouravas because of wealth. O descendant of the Kuru lineage! That is the reason the words spoken by me are those of a eunuch.
¹¹
The Kouravyas have robbed me through wealth. Other than battle, what else do you wish for?’

‘“Yudhishthira said, ‘O immensely wise one! Your counsel has always been directed towards my welfare. Fight on the side of the Kouravas. That has always been the boon I have asked.’

‘“Bhishma replied, ‘O king! O descendant of the Kuru lineage! How can I help you? What shall I do? I will fight on the side of the enemy. What else do you have to say?’

‘“Yudhishthira said, ‘You are invincible. How will we be able to vanquish you in battle? If you wish to provide counsel for our welfare and you find this to be desirable, tell me this.’

‘“Bhishma replied, ‘O Kounteya! Even if it were to be Shatakratu himself, as long as I fight in battle, I do not see any man who can vanquish me.’

‘“Yudhishthira said, ‘O grandfather! I bow down before you. I am asking you to tell me about a means of victory. How can an enemy kill you in battle?’

‘“Bhishma replied, ‘O son! I do not see anyone who can defeat me in battle. The time for my death has not arrived. Come to me again later.’”
¹²

‘Sanjaya said, “O descendant of the Kuru lineage! With his head lowered in homage, Yudhishthira accepted Bhishma’s words and again showed him homage. In the midst of his brothers and while all the soldiers looked on, the mighty-armed one then advanced towards the preceptor’s chariot. Having honoured Drona, he circumambulated him. The king spoke beneficial words to the invincible one. ‘O illustrious one!
¹³
I am requesting you. How can I fight without incurring a sin? O brahmana! With your permission, how can I triumph over all the enemies?’

‘“Drona replied, ‘O great king! Having decided to fight, if you had not come to me, I would have cursed you for your complete defeat. O Yudhishthira! O unblemished one! I have now been honoured by you and am satisfied. I grant you permission. Fight and be victorious. I will also do what you desire. Tell me what your wishes are. O great king! This being the case, other than the battle, what else do you want? A man is the servant of wealth. But wealth is never anyone’s servant. O great king! This is the truth. I am tied to the Kouravas because of wealth. That is the reason I am tied like a eunuch.
¹⁴
Other than battle, what else do you want? I will fight for the sake of the Kouravas. But my prayers will be for your triumph.’

‘“Yudhishthira said, ‘O brahmana! Pray for my victory and counsel me about what is good for me. Fight for the sake of the Kouravas. That is the boon I ask of you.’

‘“Drona replied, ‘O king! When you have Hari as an adviser, your victory is certain. I wish that you are able to vanquish your foes in battle. Where there is dharma, Krishna is there. Where there is Krishna, victory is there. O Kounteya! Go and fight. Ask me. What will I tell you?’

‘“Yudhishthira said, ‘O foremost among brahmanas! Listen to what I am asking and telling you. You have never been defeated. How can we vanquish you in battle?’

‘“Drona replied, ‘As long as I am fighting in battle, you cannot be victorious. O king! Together with your brothers, try to kill me quickly.’

‘“Yudhishthira said, ‘O mighty-armed one! Tell us the means whereby you can be killed. O preceptor! I am bowing down before you. I am showing you homage and asking you.’

‘“Drona replied, ‘O son!
¹⁵
As long as I am stationed in battle, when I am angrily fighting and am incessantly showering arrows, I do not see the enemy who can kill me. O king! Except when I am ready for death and have withdrawn myself from weapons and my senses, no warrior can kill me in battle. I tell you that this is true.
I also tell you truthfully that if I hear extremely unpleasant news from a man whose words should be respected, I will abandon my weapons in battle.’”

‘Sanjaya said, “O great king! Having heard these words from Bharadvaja’s wise son,
¹⁶
he took the preceptor’s permission and went towards Sharadvat’s son.
¹⁷
Having honoured Kripa and circumambulated him, the king, skilled in the use of words, spoke these words to the one who was foremost among unassailable ones. ‘O preceptor!
¹⁸
I seek your permission to fight with you, without incurring any sin. O unblemished one! If I obtain your permission, I will defeat all enemies.’

‘“Kripa replied, ‘O great king! Having decided to fight, if you had not come to me, I would have cursed you for your complete defeat. A man is the servant of wealth. But wealth is never anyone’s servant. O great king! This is the truth. I am tied to the Kouravas because of wealth. O great king! It is my view that I must fight for their sake. That is the reason I am tied like a eunuch.
¹⁹
Other than battle, what else do you want?’