Mahabharata: Volume 4 (32 page)

‘“Humility destroys bad conduct. Valour destroys adverse circumstances. Forgiveness always destroys anger. Good conduct destroys evil omens. O king! A lineage should be judged in accordance with its servants, arenas of action, abode, food and attire. He whose mind is inclined towards appropriate conduct, even in secret, and he who is inclined towards wisdom—for these two, friendship is never destroyed. Like a well covered with grass, a learned one must avoid those who are evil in intelligence and have no wisdom. Friendship with them is destroyed. Nor should a wise one have friendship with one who is arrogant, stupid, fearsome, rash and a follower of adharma. One should desire friendship with those who are grateful, followers of dharma, truthful, lacking in meanness, firm, loyal, in control of their senses and established in that which one should be attached to. Withdrawal from the senses is more difficult than death. Serving them in excess brings destruction, even for the gods. The learned say that mildness towards all beings, lack of jealousy, forgiveness, fortitude and respect for one’s friends ensures a long life. By resorting to his intelligence, an extremely firm man follows the conduct of supplanting an objective that has been frustrated, with one that is better to follow. A man who is firm in his resolution about how to deal with what will happen, and about the consequences of earlier deeds, is established in the present and his objectives are not destroyed. One is always borne by what one follows in one’s deeds, thoughts and speech. Therefore, one must follow what ensures welfare. Undertaking what is auspicious, yoga, learning, resilience, truthfulness and constant service to virtuous beings, ensure prosperity. Perseverance is the root of prosperity, destroying unhappiness and bringing happiness. One who is like this attains greatness and supreme happiness. O father!
⁸¹
There is nothing more glorious and more healing than an act of forgiveness
by a powerful one, everywhere and at all times. A weak person must forgive everything. A strong person must do that for the sake of dharma. If a person regards gain and loss equally, forgiveness is always established in him. Follow happiness as long as it does not destroy dharma and artha. But one should not follow kama, in accordance with the conduct of those who are foolish. There is no prosperity for those who are oppressed by unhappiness, those who are confounded, those who are atheists, those who are lazy, those who are dishonest, those who are not self-controlled and those who are devoid of enterprise. An honest man may be united with honesty and may be mild. Thinking that this shows a lack of strength, an evil-minded one may oppress him. Because of this fear, prosperity does not approach a person who is extremely noble, extremely generous, extremely valorous and extremely devoted to vows, just as those who are insolent about their wisdom. The fruit of the Vedas is the agnihotra. The fruit of good conduct is learning. The fruits of wives are intercourse and sons. The fruits of riches are generosity in giving. One who earns riches through adharma and uses this to perform deeds for the hereafter does not obtain those fruits after death, because those riches were obtained through inappropriate means. One who has remnants left
⁸²
should not be scared of wildernesses, forests, difficult terrain, extreme hardships, delusions and upraised weapons. Resilience, self-control, dexterity, steadfastness, fortitude, learning and beginnings based on contemplation—know these to be the roots of success. Austerities are the strength of ascetics. Knowledge of the brahman is the strength of those who wish to know the brahman. Violence is the strength of those who are not virtuous. Forgiveness is the strength of those who possess qualities. These eight do not cause obstructions to a rite—water, roots, fruits, milk, oblations, the pleasure of brahmanas, instructions of a preceptor and medicine. One should not do that to others which is injurious to one’s own self. This is accumulated dharma. Everything else follows from desire. Anger should be conquered with lack of anger. Wickedness should be conquered with goodness. Miserliness should
be conquered with generosity. Falsehood should be conquered with truth. One should never trust women, deceitful ones, sloths, cowards, those who are terrible, men who are insolent, thieves, those who are ingrates and atheists. There are four things that increase because of reverence, good conduct and constant servitude to superiors—fame, lifespan, renown and strength. Do not vainly set your mind on success that can be obtained through excessive exertion, transgression of dharma or obeisance to enemies. One should sorrow over a man who is without learning. One should sorrow over a couple that has no offspring. One should sorrow over subjects who are hungry. One should sorrow over a kingdom that has no king. Those who have bodies age through travels. Mountains age through rain. The lack of intercourse ages women. Harsh words age the mind. The Vedas are tarnished if they are not recounted. Brahmanas are tarnished from lack of vows. Curiosity tarnishes chaste women. Banishment from home tarnishes women. Silver tarnishes gold. Tin tarnishes silver. Lead tarnishes tin. Dust tarnishes lead. Do not vanquish sleep with more sleep. Do not vanquish women through desire. Do not conquer a fire by kindling it. Do not conquer thirst through liquor. One who conquers friends by giving, one who conquers enemies in battle and one who conquers wives through food and drink, is successful in his life.

‘“Those who have thousands live. Those who have hundreds also live. O Dhritarashtra! Give up this desire. There is no other way to live. All the rice, barley, gold, animals and women on earth are not sufficient even for a single man. On beholding all this, do not be deluded. O king! O king! I am again telling you that you will behave well towards your sons if you treat them and the sons of Pandu equally.”’

‘Vidura said, “On being addressed by righteous men, if a man acts without success in mind and without transgressing his
capacity, then he quickly finds fame. When they are gratified, righteous ones can bring about happiness. He who gives up a great objective that is tainted with adharma, without being induced, sleeps in peace and discards all his unhappiness, like a snake that casts off old skin. Falsehood by the superior, treachery towards a king and constant falsehood before a preceptor—these are equal to slaying a brahmana. Even the slightest bit of jealousy, death and discord destroy prosperity. Lack of servitude, haste, boastfulness—these are the three weapons that destroy learning. How can a person who seeks happiness find learning? How can a person who seeks learning find happiness? A person who seeks happiness should give up learning. A person who seeks learning should give up happiness. Fire is never satiated with wood. The great ocean is never satiated with rivers. Death is never satiated with all the beings. A woman with beautiful eyes is never satiated with men. Hope destroys steadfastness. Death destroys prosperity. Anger destroys riches. Miserliness destroys fame. Failure to tend destroys animals. O king! Even one single angry brahmana destroys a kingdom. A goat, brass, a chariot, honey, antidotes,
⁸³
a bird, a learned brahmana,
⁸⁴
an aged relative and a friend who faces adversity—these must always be kept in the house. O descendant of the Bharata lineage! Manu
⁸⁵
has said that for the sake of good fortune, a goat, an ox, sandalwood, a veena, a mirror, honey, butter, iron, copper,
⁸⁶
a conch shell, gold, the nave of a wheel and yellow pigment for honouring gods, brahmanas and guests must be kept in a household. O father!
⁸⁷
I am telling you all these supreme and sacred words that are extremely special. Do not give up dharma out of desire, fear, greed, or even for the sake of life itself. Dharma is eternal. Happiness and unhappiness are transient. Life is eternal. Its
constituent elements are transient.
⁸⁸
Give up the transient and establish yourself in the eternal. Be content. Contentment is the supreme gain.

‘“Behold the immensely fortunate Indras among men who possessed great strength. After ruling the earth, full of grain and riches, they gave up their kingdoms and extensive objects of desire and came under the power of death. O king! People raise and take out of the house a son, reared with difficulty, who has been killed. Their hair is dishevelled and they lament piteously. They fling him into the midst of the funeral pyre, like a piece of wood. Once a person is dead, another person enjoys the riches, just as crows
⁸⁹
and the fire consume the elements of the body. Surrounded by two things, merits and demerits, one goes to the other world. After casting it
⁹⁰
away, relatives, well-wishers and sons return. But for the man who has been flung into the fire, his own deeds follow him. Above this world, and below the next, there is the greatest expanse of darkness. O king! Know that the senses are greatly deluded there. May you not attain it. After listening to these words, if you follow them entirely, you will obtain supreme fame in this world of the living and you will confront no fear, here or in the hereafter. O descendant of the Bharata lineage! The soul is a river. Purity represents its tirthas. Truthfulness is its water. Steadfastness constitutes the banks. Self-control represents the waves. Bathing in these, a performer of pure deeds purifies himself. The soul becomes pure and is like water in the eternal waters. There is a river in which the five senses are the water and desire and anger are the crocodiles. Make a boat out of steadfastness and cross the difficult eddies of repeated birth. After due honours, one who asks the counsel of his relatives who are aged in wisdom, aged in dharma, aged in learning and years, and follows them about what should be done and what should not be done, is never deluded. Protect your penis and stomach with steadfastness,
the hands and the feet with the eyes, the eyes and the ears with the mind and the mind and speech with deeds. A brahmana who is always attached to ablutions, always dons the sacred thread, always studies, avoids food offered by outcasts,
⁹¹
speaks the truth and follows the tasks instructed by the preceptor—is never dislodged from Brahma’s world. A kshatriya who studies the Vedas, offers oblations to the fire, performs sacrifices, protects the subjects, wields weapons for the sake of cattle and brahmanas, purifies his soul and is killed in battle—goes to heaven. A vaishya who studies, distributes his wealth at the right time to brahmanas, kshatriyas and those who are dependent on him and inhales the sacred smoke of the three pure fires
⁹²
—obtains divine happiness in heaven after death. A shudra who shows homage in due order to brahmana, kshatriya and vaishya classes
⁹³
and satisfies them—enjoys happiness in heaven after he has given up his body, because his sins are burnt up. I have told you about the dharma of the four varnas. Listen to the reason why I have told you this. O king! Pandu’s son
⁹⁴
is falling short of the dharma of kshatriyas. You should instruct him to follow the dharma of kings.”

‘Dhritarashtra replied, “This is just as you have always been instructing me. O amiable one! My mind also turns towards that which you have told me. My inclination has always been to turn towards the Pandavas. But whenever I meet Duryodhana, it turns in a contrary direction. No mortal one is capable of transgressing destiny. I think that destiny is the one who acts and human endeavour is futile.”’

‘Dhritarashtra said, “O Vidura! Is there anything that you have not spoken about so far? Tell me, since I am eager to listen to you. You are speaking about wonderful things.”

‘Vidura replied, “O Dhritarashtra! O descendant of the Bharata lineage! The ancient and eternal youth Sanatsujata has said that there is no death. O great king! That supreme among intelligent ones will speak to you. He will bring out everything that is overt and covert, clinging to the heart.”

‘Dhritarashtra asked, “Do you not know what that eternal one will tell me? O Vidura! You must tell me, if you have that much of wisdom left.”

‘Vidura replied, “I have been born from a shudra womb. It is for that reason that I cannot tell you anything more. But I know about the eternal intelligence of that youth. He was born in a brahmana womb and speaks about matters that are extremely secret. I will be censured by the gods by speaking to you about those.”

‘Dhritarashtra asked, “O Vidura! Tell me. Here, and in this body of mine, how can I meet the ancient and eternal one?”’

Vaishampayana said, ‘Vidura thought about the rishi who was rigid in his vows. O descendant of the Bharata lineage! And having got to know about those thoughts, he showed himself. Vidura received him in accordance with the decreed rites and tasks. When he was rested and happily seated, Vidura told him, “O illustrious one! There is a doubt in Dhritarashtra’s mind, which I am incapable of explaining. You should speak to him. On hearing this, this Indra among men will transcend all happiness and unhappiness, all gain and loss, and all pleasure and displeasure. Then old age and death will not overcome him, or fear and intolerance, hunger and thirst, insolence and power, hatred, lassitude, desire, anger, decline and rise.”’

This section has 121 shlokas and four chapters.

Chapter 705(42): 32 shlokas
Chapter 706(43): 37 shlokas
Chapter 707(44): 24 shlokas
Chapter 708(45): 28 shlokas

This section is named after Dhritarashtra’s questioning of the sage Sanatsujata. Sanatsujata instructs Dhritarashtra.

Vaishampayana said, ‘The intelligent King Dhritarashtra honoured the words that Vidura had spoken. Desiring supreme intelligence, the great-souled one privately questioned Sanatsujata.

‘Dhritarashtra asked, “O Sanatsujata! I have heard about your teaching that death does not exist. Yet, the gods and the asuras observed brahmacharya for the sake of immortality. Which of these is true?”

‘Sanatsujata replied, “Some hold that deeds ensure immortality. Others say that there is no death. O king! Listen to my words on this, so that you no longer have any doubts. O kshatriya! Know that
both of these statements are true. Know that the wise regard death as delusion. I am telling you that confusion is death. Therefore, I am telling you that there is immortality where there is no confusion. The asuras were vanquished because of their ignorance. Had they not possessed ignorance, they would have been like the brahman. Death is not a tiger that consumes beings. Its form is not one that can be fathomed. Some hold that Yama is death, but others do not agree. Immortality is the soul’s pursuit of brahmacharya. That god
¹
rules his kingdom in the world of the ancestors. He is auspicious towards those who are pure and is inauspicious towards those who are impure. Through instructions issued from his mouth, men suffer death in the form of anger, delusion and confusion. Being overcome by confusion, they leave for the hereafter and descend again.
²
Following him, the gods also go into a decline. Thus it is that this death
³
is also known by the name of death. But there are those who are attracted to the fruits of deeds. Because of their karma, they go there,
⁴
without transgressing death. There are learned ones who think and kill their desires, when they try to rise, realizing that these should not be respected. Because learned ones have killed their desires, though assuming the form of death, death cannot destroy them. A man who follows his desires is destroyed, together with the desires. A man who can conquer his desires can withstand all passion. Darkness appears to beings in the form of hell. Deluded, they eagerly rush towards it and fall into the hole.
⁵
The sense of ego kills such a person first. Desire and anger grasp him and kill him later. Childish ones are thus despatched towards their death. But steady ones who have fortitude can transgress death. O kshatriya! If a man thinks of nothing,
⁶
how can a tiger made out of straw attack him? If the soul is confused through anger and desire, death exists within one’s own
body. Know that this is how death is born. One who is established in knowledge has no fear of death. If the object
⁷
is destroyed, so is death, just as mortal beings are destroyed when they confront death.”

‘Dhritarashtra asked, “There are those here who do not follow dharma. There are also those who follow dharma. Is dharma destroyed by evil or is evil destroyed by dharma?”

‘Sanatsujata replied, “The fruits of both are enjoyed, that of dharma and of its opposite.
⁸
A learned one uses dharma to give up adharma. Know that dharma is stronger.”

‘Dhritarashtra said, “It is said that the eternal worlds are obtained by brahmanas who perform pure deeds in accordance with dharma. O learned one! It is said that there are different regions, depending on the deeds that have been performed.”

‘Sanatsujata replied, “There are brahmanas who are not proud of their strength. They do not try to surpass the strong with strength. In the hereafter, they are radiant in the world of heaven. Wherever a brahmana thinks food and drink are abundant, like grass during the rainy season, this is the place that he should savour. Where there is inauspicious danger, one should control one’s pride. It is best not to act in excess, or try to establish superiority over other people. If one is not tormented because another one proclaims one’s superiority, if one does not enjoy the property of brahmanas, food offered by such a person is regarded as acceptable by the righteous. A dog always eats its own vomit and causes injury to its own self. Like that, those who proclaim their own valour, eat their own vomit. A brahmana thinks that his conduct should always be unknown. Even if he dwells among his relatives, nothing will be known about him. What other brahmana is capable of destroying his inner soul? O kshatriya! It is because of such conduct that he can visualize the brahman that dwells inside him. He is never exhausted. He is honoured because he does not accept gifts from others. He never causes impediments. He is well versed, even if he does not seem to be well versed. Such a wise brahmana knows the brahman. These brahmanas are not rich in the
wealth of men. They are rich because of the Vedas. They are difficult to assail. They are difficult to shake. Know that because of knowledge, they have the brahman in their bodies. Because he has to exert himself, a person, who knows that sacrifices have been performed to all the gods, is not the equal of a brahmana.
⁹
One who is honoured, though he does not exert himself, is truly honoured. When honoured, he does not think about it. Nor does he suffer because he is not honoured. One who is honoured should think that only the learned show honours. If one is not honoured, one should not think that stupid ones, skilled in adharma and adept in the ways of the world, do not know how to honour a revered person. Honour and silence
¹⁰
cannot travel together. Know that this world is that of honour and that one is of silence. Prosperity is the abode of happiness, though it runs counter to the objective.
¹¹
O kshatriya! For someone who is devoid of wisdom, the prosperity of the brahman is extremely difficult to obtain. Virtuous ones have spoken of many different kinds of doors to that, all difficult to uphold. There are six that counter pride and delusion—truth, uprightness, modesty, self-control, purity and knowledge.”’

‘Dhritarashtra asked, “There may be a brahmana who has learnt the chants of the Rig, the Yajur and the Sama Veda. If he performs a sin, will he be tainted, or will he not be tainted?”

‘Sanatsujata replied, “One who is learned in the chants of the Sama, the Rig and the Yajur will not be saved from his evil deeds. I am not speaking a falsehood to you. The metres do not save a deceitful one, who has resorted to deceit, from sin. When their wings have
grown, birds flee a nest. Like that, the metres desert one whose time of destruction has come.”

‘Dhritarashtra asked, “O learned one! If the Vedas are incapable of saving one who is without dharma, why have the brahmanas eternally talked about them?”

‘Sanatsujata replied, “The austerities performed in this world are seen to yield fruits in another. When they are established in rich austerities, brahmanas obtain those worlds.”

‘Dhritarashtra asked, “How can austerities be prosperous and how can they fail to be so? O Sanatsujata! Tell me this, so that we may get to know.”

‘Sanatsujata replied, “O king! There are twelve vices like anger and another six like cruelty. Brahmanas who know about the sacred texts are knowledgeable about the qualities that prevent dharma—anger, desire, avarice, delusion, possessiveness, compassion,
¹²
discontent, pride, sorrow, lust, jealousy and aversion—these are the twelve human vices that men must always avoid. O Indra among kings! Every single one of them waits for a weakness in a man, like a hunter waits for a deer. Maligning others,
¹³
covetousness, vanity, vindictiveness, anger and fickleness—if these six vices are left uncontrolled, they incite men towards evil in their dharma. They do not perform any good in extremely difficult situations. Scheming to enjoy, hatred, pride in deceit, regrets after giving, the weakness of miserliness, praise of one’s kin and hatred of women—these are the seven cruel vices. Dharma, truthfulness, self-control, austerities, lack of envy, modesty, forgiveness, contentment, sacrifices, generosity, fortitude and learning—these are the twelve great vows for a brahmana. If one dwells with these twelve, one is capable of ruling the entire earth. Even if one is distinguished by the presence of three, two or only one of these, know that one does not possess anything. Self-control, renunciation and lack of ignorance—immortality is vested in these. Learned brahmanas say that truthfulness is the foremost. There are eighteen qualities that work against self-control—
perverseness in what is done or not done, falsehood, discontent, desire, acquisitiveness, covetousness, anger, sorrow, thirst, desire, treachery, jealousy, possessiveness, regret, gloating, forgetfulness, slander and vanity. The learned say that one who is free from these vices is self-controlled. There are six types of renunciation regarded as superior—lack of rejoicing when one obtains something pleasant; lack of misery when something unpleasant is generated; giving to worthy supplicants without being asked for, as long as it is not a beloved wife or sons. Even if one is asked for what should not be asked, this is known as the third quality. Relinquishment of objects, non-fulfilment of desire and giving up the fruits of deeds
¹⁴
—if one possesses these qualities, even if one possesses objects, a man is one who renounces, with the intelligence of a student. O descendant of the Bharata lineage! There are eight vices that lead to ignorance and these vices must be avoided—those that come from the five senses, the mind, the past and the future. A person who is freed from these is happy. Only austerities which are free from these vices, and are united with the qualities, become prosperous and successful. O Indra among kings! This is what you asked me. What else do you wish to hear?”

‘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
sat
¹⁷
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, Atharvan
¹⁸
chanted these ancient hymns. Those who learnt them were known as those who recited hymns. But they do not know the one
¹⁹
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 One
²⁰
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.”’

‘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.”