Mahabharata: Volume 8 (54 page)

‘Yudhishthira asked, “O descendant of the Bharata lineage! If a man wishes to base himself on dharma, how should he conduct himself? O learned one! O bull among the Bharata lineage! I wish to know. Tell me. Both truth and falsehood pervade the world. O king! Therefore, if a man is determined to follow dharma, how should he act vis-à-vis these two? What is truth? What is falsehood? What is eternal dharma? When should one speak the truth? When should one utter a lie?”

‘Bhishma replied, “Truthful speech is virtuous. There is nothing superior to truth. O descendant of the Bharata lineage! In this world, this is an extremely difficult thing to understand and I will tell you the truth about this. When falsehood is truth and when truth is falsehood, one should not speak the truth and one should utter a lie. A juvenile person is confused about truth that is injurious. One who can discriminate between truth and falsehood knows about dharma. There may be an extremely terrible man who is ignoble and unaccomplished in his wisdom. However, even he can obtain extremely great merits, such as Balaka did when he killed a blind being.
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What is extraordinary in this? But there can be a person who desires dharma, but acts like one who does not know dharma. On the banks of the Ganga, Koushika perpetrated a great sin. What you have asked me is complicated when it becomes extremely difficult to state what dharma is. It is extremely difficult to enumerate it, even if one resorts to reasoning. The words of dharma were created for the prosperity of beings. It is certain that anything that does not cause injury is dharma. It is said that dharma is anything that holds up.
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Beings are held up through dharma. It is certain that anything that serves to hold up is dharma. There are some who say that dharma is that which is laid down in the
shruti
texts, but there are other people who do not agree. I cannot find fault with this, since everything is not laid down there. If someone asks, desiring the riches of others, one should not answer.
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It is certain that not telling them would have been dharma. If one can escape without speaking, one should not speak. However, if not speaking gives rise to suspicion, one must certainly speak. Having thought about it, in that situation, when one consorts with wicked people, uttering a lie is superior to
speaking the truth, even if one has taken an oath. If it is possible, one must never give riches to the likes of those. If riches are given to wicked people, this makes the giver suffer. Even if this involves an injury to one’s body, it is better not to give them what they wish. However, there may be witnesses who have to speak to ascertain the nature of the truth. If they do not speak what must be spoken, they are liars.
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If life is at stake and at the time of a marriage, one should lie. So should one for the sake of preserving riches or for the sake of ensuring dharma for others. However, if he does this out of a desire to share in the dharma of others, he is begging for dharma and is inferior. If someone has promised to pay and later deviates from his duty, he must be compelled by force. If a person deviates from a pledge that has been taken in accordance with dharma, then he establishes himself in adharma. A deceitful person may deviate from his own dharma, but still pretend to live in accordance with it. He is evil and fraudulent in his life and must be restrained in every possible way. All the wicked people in the world are certain to strive for riches. If one tolerates them or if one eats with them, one is wicked in conduct and is certain to fall down. Such a person will be dislodged from gods and men and it will be as if he is dead already. He will be miserable because his riches will be taken away and his remaining alive becomes pointless. One must make efforts to tell him, ‘This is the dharma that you should find agreeable.’ It is certain that there is no dharma for those who are wicked. If one kills a person who has reached such a state, one does not suffer from any sin. That person has already been slain because of his deeds and is only killing someone who has already been slain. Anyone who concludes an agreement with such a person, whose intelligence has been destroyed and whose life is wicked, behaves like a crow or a vulture.
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When they are freed from their bodies and rise upwards, they are reborn in those wombs. Whichever is the way in which a man behaves towards one’s own self, that is the conduct one should
show towards him and this is dharma. Deceit should be used against those who are deceitful. Those who are virtuous must be repaid with virtuous conduct.”’

‘Yudhishthira said, “Here and there, beings can be tormented by different kinds of sentiments. How can they tide over difficulties? O grandfather! Tell me that.”

‘Bhishma replied, “The cited ashramas for brahmanas have already been recounted. If they follow these with controlled souls, they will be able to tide over difficulties. Those who are without deceit, those who meditate, those who remain within the confines of prescribed conduct and those who restrain material desires are able to tide over difficulties. Those who always offer their dwellings to guests, those who are always without malice and those who are always engaged in studying are able to tide over difficulties. Those who follow the conduct of their mother and father, those who know about dharma and those who do not sleep during the day are able to tide over difficulties. Those who have intercourse with their own virtuous wives, at the right season and not outside the season, and those righteous ones who observe agnihotra are able to tide over all difficulties. Kings who give up excessive desire for riches, who are full of the rajas quality and who protect the kingdom are able to tide over all difficulties. Brave ones who give up the fear of death in battles and desire to triumph in accordance with dharma are able to tide over all difficulties. Those who do not commit sins in deeds, thought and speech and impose the rod of chastisement on beings are able to tide over all difficulties. Those who speak the truth, even if life is at stake, and those who set an example to all beings are able to tide over all difficulties. Brahmanas who do not study what should not be studied and are always engaged in asceticism and good austerities are able to tide over all difficulties. Those whose acts do not have
fraudulent objectives, those whose words are extremely truthful and those who obtain riches through virtuous means are able to tide over all difficulties. Those who torment themselves through austerities, those who observe brahmacharya in their youth and those who have cleansed through their learning of the Vedas and vows are able to tide over all difficulties. Those who have controlled rajas, those who have controlled tamas and those great-souled ones who are based on truth are able to tide over all difficulties. Those who cause no fear, those who are never frightened and those who look on all people as their own selves are able to tide over all difficulties. Those bulls among men who are not tormented by the prosperity of others and those who refrain from common norms of behaviour are able to tide over all difficulties. Those who worship all the gods, those who listen to all kinds of dharma and those who are faithful and controlled are able to tide over all the difficulties. Those who do not desire respect but respect others instead, and those who pay no attention to any honours they obtain, are able to tide over all difficulties. Desiring offspring, those who perform shraddha ceremonies from one tithi to another and those who are extremely pure in their minds are able to tide over all difficulties. Those who are not enraged, those who pacify the anger of others and those who are not enraged at the servants are able to tide over all difficulties. Those men who have always avoided, since birth,
madhu
, flesh and liquor are able to tide over all difficulties.
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Those who only eat to remain alive, those who have intercourse only for the sake of having children and those who speak only to state the truth are able to tide over all difficulties. Those who are devoted to Narayana, the lord of all beings, the creator and the destroyer of the universe, are able to tide over all difficulties. His eyes are like red lotuses. He is attired in yellow garments. He is mighty-armed. He is Achyuta. He is your well-wisher, brother, friend and ally.
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Like a strip of leather, all these worlds are wrapped around his person. He is the lord of riches. His soul cannot be thought of. He is Govinda Purushottama. O bull among men! He is engaged in ensuring Jishnu’s
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welfare. O king! You cannot withstand him. He is Vaikuntha
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Purushottama. A person who faithfully seeks refuge with Narayana Hari is able to tide over difficulties. There is no need for me to even think about this. A person who reads or hears about this account of tiding over difficulties and a person who has it read out to brahmanas is able to tide over difficulties. O unblemished one! I have instructed you about what must be done, so that a man can tide over difficulties, in this world and in the next.”’

‘Yudhishthira said, “There are those who are not tranquil, but seem tranquil in form. There are those who are tranquil, but have an appearance that is not tranquil. O father! How can we differentiate between such men?”

‘Bhishma replied, “On this, an ancient history is recounted about a conversation between a tiger and a jackal. O Yudhishthira! Listen to it. In ancient times, there was a city named Purika. It was prosperous and the king was Pourika. He was cruel and the worst among men, with an inclination to cause injury to others. When his lifespan was over, he obtained an end that is not desired. Because of his wicked earlier deeds, he became a jackal. However, he remembered his earlier life and developed a supreme indifference. He did not eat flesh, even when it had been brought to him by others. He was non-violent towards all beings. He was truthful in speech and firm in his vows. He acted according to his wishes and his food became fruit that had fallen down. The jackal lived in a cremation ground and he liked this.
He liked it because he had been born there and no other dwelling place appealed to him. All the others of his species could not tolerate his purity. Though they addressed him respectfully, they tried to make him budge from his intentions. ‘You dwell in this terrible grove of our ancestors, yet you desire to be pure. Since you are a flesh-eater, this is a perversity. Be like us. All of us will give you food. This is your food. Therefore, enjoy it and give up this purity.’ Having heard their words, he controlled himself. He used gentle and respectful words that were not harsh, but were full of reason, to reply. ‘Birth is not important for me. Lineage is created by conduct. I desire for those deeds that will extend my fame. Even though I dwell in a cremation ground, I am seeking to make myself tranquil through meditation. The atman leads to deeds. The ashrama is not an indicator of dharma. While dwelling in a hermitage, one can kill a brahmana. Someone who does not dwell in a hermitage can donate a cow. Is the first not a sin and is the act of donation going to be fruitless? Because of greed, all of you are always engaged in eating. You do not see that you are confused and that you are bound down by these sins. I do not believe in this conduct. This is wicked and reprehensible and takes a person away from the objective. It leads to evil in this world and the next. Therefore, I do not like this conduct.’

‘“There was a tiger that was famous for its valour. He formed the view that he
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was pure and learned. He showed him honour like the ones he himself received and thought that he would appoint him as his own adviser. ‘O tranquil one! I know the kind of person you are. Come and spend your life with me. Enjoy the objects of pleasure you desire and do not touch the ones you dislike. We are famous as being fierce. If it is known that you are with us, we will be known as gentle killers and that will be a desirable objective.’

‘“He was honoured by the great-souled lord of the deer in these words. Exhibiting a little humility, the jackal replied in these modest words. ‘O king of the animals! The words that you have spoken to me are worthy of you. You are searching for advisers who are pure and are accomplished in dharma and artha. O brave one! You are
incapable of ruling this great dominion without an adviser, with a wicked adviser, or with one who seeks to physically injure you. You should get advisers who are devoted to you, those who are not attached to anything else, those who do not shout at each other, those who desire victory, those who are not covetous, those who are beyond deceit, those who are wise, those who are engaged in ensuring welfare and those who are spirited. You should worship these immensely fortunate ones like your preceptors and ancestors. O lord of animals! There is nothing that pleases me more than my present satisfaction. I do not desire happiness, objects of pleasure, prosperity and your refuge. My conduct will not gel with your earlier servants. They will find unhappiness in my conduct and cause dissension between you and me. You are a refuge that is praiseworthy and I respect your radiance. You have cleansed your soul and are extremely fortunate. You are not cruel even towards the wicked. You are far-sighted and great in endeavour. You are broad in your objectives and immensely strong. You are accomplished and all your acts are successful. Your thoughts serve to adorn you. However, someone like me is extremely content and serving another will mean misery. I am inexperienced in serving another and roam around in the woods as I please. For all those who dwell in a refuge with the king, their faults face his rage. A person who lives in the forest is alone. He is without fear and without any ties. If one is summoned by a king, there can be fear in the heart. But for someone who is satisfied in the forest, subsisting on roots and fruit, there is nothing like that. Food and drink are easily procured. On the other side, there is fear. Looking at these, I certainly think that happiness comes from withdrawal. Some servants are punished by kings because of their crimes. But many more virtuous servants are harmed because of false accusations and head towards destruction. Therefore, if the king of the animals thinks that I should perform this task, I wish for an agreement about how I am going to be treated. You must honour what I say and you must listen to my beneficial words. You must remain firmly established in the conduct that you have thought of for me. I will never think of having consultations with any of your other advisers. Those others are politically wise and, wishing to protect themselves, will speak
false words about me. I will meet you alone and will privately tell you what is good for you. For any tasks that concern your kin, you will not ask me what is good or bad. Having consulted me, you will not subsequently exhibit any violence towards your advisers. If you are enraged with my kin, you will not bring them down by exercising the rod of punishment.’ Thus addressed, the king of animals agreed and honoured him. The jackal became an adviser in the tiger’s abode.

‘“On seeing that he was so well honoured and engaged in his tasks, the former servants hated him and repeatedly conspired together. They placated the jackal through signs of friendship and made him enter.
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They were evil in their intelligence and desired to make him a part of the wicked group. They had earlier got used to abducting the property of others. However, now that they were controlled by the jackal, they were incapable of obtaining any of these possessions. They wished to tempt him with accounts of upliftment. They sought to seduce his intelligence with great riches. However, that immensely wise one did not deviate from his patience. Those others decided to bring about his destruction and agreed on a plan. The king of animals desired meat that had been prepared well. They stole it themselves and placed it in his
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house. He
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knew everything about who had stolen it, the nature of the plan and the reasons behind it. However, he remained tolerant because of the agreement he had made at the time of agreeing to become an adviser. ‘O king! If you desire my friendship, you will not pay heed to a false accusation.’ At the time of the meal, the stolen meat could not be seen. The king of animals instructed that the thief should be found. The deceitful ones described this to the king of the animals. ‘Your adviser is learned and prides himself on his wisdom. He has stolen the meat.’ When he heard about the jackal’s fickleness, the tiger was enraged. The intolerant king desired to have him killed. On detecting the opportunity, the former ministers said, ‘He is trying to shatter the means of subsistence for all of us. However, these deeds
of his are protected because he has your affection. O lord! But he is not the kind of person that you were told he was. His words suggest that he follows dharma. However, he is naturally cruel. This wicked one wears the deceit of dharma, but is actually false in his conduct. For the sake of furthering his objectives and for the sake of his food, he has deceitfully followed these vows.’ On learning that the meat had been stolen and on hearing their words, the tiger instructed that the jackal should be killed.

‘“On hearing the tiger’s words, the tiger’s mother arrived there. She wished to speak some beneficial words and make the king of animals understand. ‘O son! You should not accept this. It seems to be full of fraud and deceit. An honest person is being falsely accused by those who are dishonest. Those wicked ones have suffered from the friction caused by his work. Those desiring to cause injury cannot tolerate any beneficial act. They seek to impute taints to a pure person and bring him down. The greedy hate the pure and the weak hate the spirited. Stupid people hate learned ones and poor people hate those who are extremely wealthy. Those who follow adharma hate those who follow dharma and those who are ugly hate those who are handsome. Many learned people are greedy and all of them earn a living through deceit. Wicked ones accuse an innocent person, even if he possesses Brihaspati’s intelligence. When the meat was stolen, your house was empty. That virtuous one did not wish to touch it even when it was given to him. Falsehood has the appearance of truth. Truth can seem to be like falsehood. Many kinds of things can be seen, but they need to be examined. The sky seems to be flat. The firefly looks like a spark of fire. But the sky is not flat, nor does the firefly have any fire. Therefore, unless there is a direct witness, everything must be examined. If one does not determine the truth through examination, one is tormented subsequently. O son! This is not a difficult thing to do, for a lord to get someone else killed. In this world, forgiveness is praised and brings prosperity. O son! He was appointed by you and has become famous among the ministers. A capable person is obtained with difficulty and a well-wisher should be supported. If a person is otherwise pure, and is tainted because one accepts the accusations of others, one taints oneself, as well as
the minister, and is swiftly destroyed.’ At this, a person from the mass of the jackal’s enemies presented himself. He had dharma in his soul and told him about the deceit that had been committed.

‘“Once his character was known, he
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was honoured well and freed. The king of animals repeatedly embraced him affectionately. The jackal was exteremely learned about the sacred texts. He was tormented because of the intolerance and, taking the permission of the king of the animals, wished to fast himself to death.
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However, with tears of affection flowing down from his eyes, the tiger restrained the jackal, who was devoted to dharma. He honoured him and was honoured back in return. The jackal looked at the tiger, who was overcome with affection. In a voice that was choking with tears, he bowed down and spoke these respectful words. ‘I was first honoured by you and then later subjected to humiliation. You made an enemy out of me and I should not reside with you any longer. All these only serve to further the cause of the enemy—those who are themselves dissatisfied, those who have been dislodged from their positions, those who have been deprived of their honours, those servants who have themselves brought about their downfall, those who have been brought down by others, those who are weak, those who are greedy, those who are cruel, those who have been flung into prison, those who are proud and have lost their possessions, those who are extremely spirited, but have lost the means, those who are tormented, those who have decayed because of a flood of vices, those who are in hiding and those whose possessions have been seized. You have humiliated me and subsequently wish to instate me. How can you trust me? How can I trust you again? You took me to be capable. You instated me after examining me. You broke the pledge we had made and humiliated me. In the assembly, you spoke about me as a person with virtuous conduct. Had you protected the pledge, you would not have spoken about my bad qualities. Since I have been disrespected, how can you have confidence in me? I will also suffer from anxiety about you and not trust you. You will suspect me. I will be frightened and the enemy will see this as a weakness. Those who
are not content are very difficult to satisfy. This task will provide a lot of scope for deceit. Those who have come together suffer when they are separated.
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Those who have come together can also be separated with difficulty. When those who are separated are brought together, there is neither love, nor affection. Sometimes, they are seen to be frightened of each other. While thoughts may focus on the work, gentleness is extremely rare. It is extremely difficult to know about the minds of men, since they are both stable and unstable. Among one hundred, one can find only one who is capable and strong. Suddenly, there is something that makes a man rise to an eminent position. He acts with greatness, intelligence and dexterity, regardless of whether the situation is good or bad.’ In this way, the jackal addressed the king with many words that were full of dharma and artha, comforting and delighting him. The intelligent jackal then took his leave of the king of animals. He seated himself in praya, gave up his body and went to heaven.”’