Mahabharata: Volume 8 (71 page)

Vaishampayana said, ‘Nakula was accomplished in fighting with the sword. During a break in the conversation, he spoke to the grandfather, who was lying down on a bed of arrows. “O grandfather! It is said that the bow is the best weapon. O one who knows about dharma! But it is my view that a well-fashioned sword is the best. O king! When the bow has been severed and when the horses have been killed in a battle, a person is capable of successfully protecting himself with a sword. A brave person wielding a sword is single-handedly capable of warding off those who wield bows and those who wield clubs and spears. I have a doubt and curiosity about this. O king! What is the best weapon for battles? How did a
sword arise? Who fashioned it and why? O grandfather!
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Tell me about the first person who instructed about the use of the sword.” He heard the words of Madri’s intelligent son. He knew about all the techniques. He spoke auspicious words that were subtle, colourful and full of purport. He replied to him in words that had vowels and accents. The great-souled Nakula, Drona’s son, was skilled in learning and policy. Bhishma was accomplished in dhanurveda and was knowledgeable about all forms of dharma.

‘Lying down on the bed of arrows, he said, “O Madri’s son! Concerning what you have asked me, listen to the truth. I look like a mountain with minerals flowing from it
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and you have stirred me. O son!
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In ancient times, everything was in an ocean of water. There was no sky and the surface of the earth could not be discerned. It was enveloped in darkness. It was enveloped in darkness and it was extremely deep to look at. There was no sound. It was immeasurable. The grandfather
²²⁷
was born there. He created wind and fire and the energetic sun. He created the sky above and below it, the earth and the nether regions. He created the sky, with the moon, the stars, the nakshatras and the planets, the year, day and night, the seasons, lava and kshana. The grandfather established his body in the worlds. The illustrious one generated supreme and energetic sons—the rishis Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Angiras and the lord god Rudra. There was Daksha Prachetasa, who gave birth to sixty daughters. All the brahmarshis accepted them for the sake of offspring. All the beings in the universe resulted from them—the gods, the large numbers of ancestors, the gandharvas, the apsaras, the many kinds of rakshasas, the birds, the animals, the fish, the apes, the giant serpents and many others that had different forms and strengths, travelling in the water or on the land. O son! There were plants, those born from sweat, those born from eggs and those born from wombs. Everything in the universe was born, mobile
and immobile. The grandfather of all the worlds created all these categories of beings. He then again united them to the eternal dharma that is laid down in the Vedas. The gods, with their preceptors and their priests, remained within the fold of dharma—the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts and the Ashvins. So did Bhrigu, Atri, Angiras, the Siddhas, Kashyapa, rich in austerities, Vasishtha, Goutama, Agastya, Narada, Parvata, the Valakhilya rishis, the Prabhasas, the Sikatas, the Ghritachas, the Somavayavyas, the Vaikhanasas, the Marichipas, the Akrishtas, the Hamsas, the rishis who were born from the fire, the Vanaprasthas and the Prishnis. All of them based themselves on Brahma’s instructions.

‘“However, the lords of the danavas transgressed the grandfather’s instructions.
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They were full of anger and avarice and diminished dharma. Hiranyakashipu, Hiranyaksha, Virochana, Shambara, Viprachitti, Prahrada, Namuchi, Bali—these and many other large numbers of daityas and danavas crossed the boundaries set by dharma and enjoyed themselves, having determined to follow adharma. ‘All of us are their equals. We are just like the gods are.’ Having reasoned in this way, they challenged the gods and the rishis. O descendant of the Bharata lineage! They showed no favour or compassion to any of the beings. They disregarded the three methods and punished the subjects with danda.
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Because of their insolence, those supreme among the asuras entered into an agreement with them.
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At this, the brahmarshis presented themselves before the illustrious Brahma. At that time, he was on the beautiful slopes of the Himalayas, in Padmataraka.
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It was one hundred yojanas in area and was decorated with jewels and pearls. O son! In that supreme mountain, there were groves with blossoming trees. Brahma, the best of the gods, was there, engaged in the success and welfare of the worlds. At the end of one thousand years, the lord made arrangements for a
grand sacrifice there, following the rites instructed in the
kalpa
s.
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Rishis who were accomplished in performing sacrifices were there. As required, they were capable of undertaking all the acts. The Maruts covered the place and there were blazing fires. The place was radiant and seemed to be decorated with the golden sacrificial vessels. The circle of the sacrifice was resplendent, because it was surrounded by gods.

‘“I have heard that the rishis suffered something terrible there. The sparkling moon arises in the sky and surpasses the stars. Like that, it has been heard that a being broke through the fire and arose there. Its complexion was like that of a blue lotus. It possessed sharp teeth and a lean stomach. It was tall and difficult to behold because of its great energy. When it arose, the earth began to tremble. Large waves and whirlpools agitated the great ocean. Meteors showered down and there were grave portents. Branches fell down from the trees. All the directions were disturbed. Inauspicious winds began to blow. All the beings were continuously frightened and afflicted. On witnessing the tumult and the being that had arisen, the grandfather told the maharshis, the gods and the gandharvas, ‘This valiant being is known as a sword and I have thought of it. This is for the protection of the worlds and for slaying those who hate the gods.’ The sword then abandoned that form and became sharp-edged. It sparkled and was sharp at the edges. It was as if the Destroyer had arisen. Brahma gave the blazing sword to Shitikantha
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Rudra, the one with the bull on his banner. This was for the purpose of countering adharma. At this, the illustrious Rudra was worshipped by the large number of brahmarshis. The one who was immeasurable in his soul accepted the sword and assumed another form. He was four-armed. Though he stood on the ground, he touched the firmament with his head. Mahalinga
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glanced upwards and released flames from his mouth. He assumed many different complexions—blue, pale and red. His
garment was made out of black antelope skin and was decorated with stars made out of the best gold. There was a giant eye on his forehead and it was like the sun. He was beautiful with two other sparkling eyes and they were dark brown. The god Mahadeva wielded the trident in his hand and he was the one who plucked out Bhaga’s eyes.
²³⁵
He grasped the sword, which was like the Destroyer, the sun, or the fire. He grasped a shield that was embossed in three places and it looked like a cloud tinged with lightning. The immensely strong and valorous one roamed around in many different kinds of paths. He waved the sword around in the sky, wishing to bring an end to the danavas.

‘“He released a roar and laughed loudly. O descendant of the Bharata lineage! Rudra’s fearful form was resplendent then. On seeing Rudra’s form, all the danavas, wishing to perform terrible deeds, attacked him. They showered down rocks and blazing torches. There were many other terrible weapons, razor-sharp and tipped with iron. That army of the danavas had never wavered earlier. However, because of the force that was generated from Rudra’s sword, it trembled and was confused. With the sword in his hand, he moved around, in even faster and colourful ways. All the asuras thought that the solitary person was actually one thousand. He severed, pierced, struck, sliced, shattered and mangled. Rudra roamed around amidst that mass of daityas, like a fire amidst deadwood. The rakshasas were devastated by the force of the sword and their arms, thighs and breasts were severed. Their heads were completely cut down and the great asuras fell down on the ground. There were other danavas who were shattered and afflicted by Rudra’s force. They screamed at each other and fled in different directions. Some entered the ground. Others entered mountains. There were others who rose up into the sky. Still others submerged themselves in the water. A great and extremely terrible encounter took place. The earth was then covered with the mud of blood and looked horrible. O mighty-armed one! It was strewn with the large bodies of danavas, wounded and bloodied. They were like mountains, covered with
kimshuka
trees.
The earth was covered with blood and looked beautiful then. She was like a dark woman, intoxicated with liquor and attired in a red and wet garment.

‘“When he had killed the danavas and established supreme dharma in the universe, Rudra swiftly abandoned his terrible form and took up his auspicious form of Shiva. All the maharshis and all the large numbers of gods worshipped the god of the gods because of the wonderful nature of his victory. The sword, the protector of dharma, was still wet with the blood of danavas. Respectfully, the illustrious Rudra gave it to Vishnu. Vishnu gave it to Marichi and the illustrious Marichi gave it to the maharshis. The rishis gave the sword to Vasava. O son! The great Indra gave it to the guardians of the world and the guardians of the world gave the extremely large sword to Manu, Surya’s son.
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They told the first man, ‘You are the lord. This sword has dharma in its womb. Use it to protect the subjects. Those who transgress the boundaries of dharma, because of subtle or gross reasons, must be punished and protected by the rod, not as one wills, but following dharma. Harsh words are also punishment and chastisement can also take the form of fining a large quantity of gold. For trifling reasons, a limb of the body must not be severed. Nor should there be execution. Harsh words of censure are indicated as a form of the sword. The sword has different measures
²³⁷
and there are also exceptions to these measures.’ Having created his own son, Kshupa, Manu, the lord of subjects, gave him the sword, for the protection of the subjects. On earth, Ikshvaku accepted the sword from Kshupa and Pururava from Ikshvaku.
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Ayu obtained it from him and Nahusha from him. Yayati got it from Nahusha and Puru obtained it from him. Amurtarayasa got it from him and King Bhumishaya from him. O king! Bharata, the son of Duhshanta, obtained the sword from Bhumishaya and Aidabida, knowledgeable about dharma, obtained
it from him. From Aidabida, Dhundhumara, lord of men, obtained it. Kamboja got it from Dhundhumara and Muchukunda from him. Marutta got it from Muchukunda and Raivata from Marutta. Yuvanashva got it from Raivata and Raghu from Yuvanashva. The powerful Harinashva, descended from the lineage of Ikshvaku, got it from him. Shunaka got the sword from Harinashva and Ushinara, with dharma in his soul, from Shunaka. The Bhojas and the Yadavas got it from him. Shibi obtained it from the Yadus and Pratardana from Shibi. Ashtaka got it from Pratardana and Rushadashva from Ashtaka. Bharadvaja got it from Rushadashva, Drona from him, and Kripa from him. You and all your brothers obtained the supreme sword from him.

‘“The Krittikas are the nakshatra for the sword.
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The fire is its god. Rohini is its gotra. Rudra is its supreme preceptor. O Pandaveya! Listen to the eight secret names of the sword. Recounting these, one can always obtain victory in the world—Asi, Vishasana, Khadga, Tikshnavartma, Durasada, Shrigarbha, Vijaya and Dharmapala.
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O son of Madravati!
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The sword is the foremost among weapons. The ancient tales have certainly stated that it was first wielded by Maheshvara. O destroyer of enemies! Prithu created the first bow and with this, Vena’s son
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protected the world earlier. O son of Madri! You must also follow the standard set by the rishis. The sword must always be worshipped by those who are accomplished in war. This is the first principle and this has been explained to you in great detail. O bull among the Bharata lineage! I have told you about the sword’s origin and association. If a person listens to the supreme and complete account about how the sword was fashioned, that man obtains fame in this world and eternity in the world hereafter.”’

Vaishampayana said, ‘When Bhishma said this and became silent, Yudhishthira left his presence and asked his brothers, with Vidura as the fifth, “The conduct of people is based on dharma, artha
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and kama. Which of these is the most important? Which is medium and which is the least important? If one wishes to conquer all three categories together, which of these must one control? O wise ones! You should speak truthful words and satisfy me.”

‘Vidura was foremost among those who knew the truth about the progress of artha. He possessed qualities. Remembering the texts of dharma, he spoke these words. “A great deal of learning, austerities, renunciation, faith, the performance of sacrifices, forgiveness, the purification of sentiments, compassion, truthfulness, restraint and richness of the soul—these must be cultivated and the mind must not waver. These are the foundations of dharma and artha and can be subsumed in the single word of ‘welfare’. The rishis crossed over through dharma. The worlds are established in dharma. The gods obtained heaven through dharma. Artha is submerged in dharma. O king! Dharma is the supreme in qualities. Artha is said to be medium. The learned ones say that kama is the worst. Therefore, a person must control his soul and make dharma the most important.”

‘When he stopped, the attentive Partha, who knew the true words about artha, spoke. “O king! This world is the arena of action and such conduct is praised—agriculture, trade, animal husbandry and many kinds of artisanship. Among all these tasks, there is nothing that transcends the need for artha. The sacred texts have said that without artha, dharma and kama cannot occur. A victorious person obtains artha and can pursue supreme dharma. He is capable of following kama, which is difficult for those with unclean souls to pursue. The sacred texts say that dharma and kama take the form of artha. These two can be attained through the successful acquisition of artha. Those who have been born in
superior lineages surround the man who possesses artha, just as the beings always worship Brahma. Those who have matted hair, are clad in deerskin, are controlled and have smeared themselves with mud, those who have conquered their senses, have shaven heads, have no offspring and dwell separately—even they hanker after artha. There are others who are bearded and attired in ochre garments, covering themselves with humility. They are learned and tranquil. They are free and have given up all their possessions. Even among them, some seek heaven and others strive for artha. Some follow the practices of their lineages and are established in their own individual paths. There are believers and non-believers, completely engaged in supreme restraint. Lack of wisdom is submerged in darkness and wisdom provides the radiance.
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A person who possesses artha can maintain his servants in pleasure and exert the rod against his enemies. O best among intelligent ones! That is the reason my view is accurate. Now listen to the words of these two. Their voices are choking with words.”

‘Madri’s sons, Nakula and Sahadeva, accomplished in dharma and artha, spoke these supreme words next. “Whether one is seated, lying down, roaming around or standing, through the pursuit of superior and inferior means, one must always attempt to firmly pursue the acquisition of artha. This is extremely difficult to obtain and is supremely loved. In this world, once one has obtained this, there is no doubt that one can obtain kama. Artha is united with dharma and dharma is united with artha. This is the way amrita is united with honey. Therefore, our view is the following. There can be no kama without artha. How can there be dharma without artha? Thus, people are scared of those who are outside the pale of dharma and artha. Therefore, even if a person thinks that dharma is the most important, he must control his soul and seek to accomplish artha. If people trust a person, he can accomplish everything. One must first pursue dharma and then artha that is in conformity with dharma. Kama should be pursued later. These are the fruits of the
successful pursuit of artha.” Having spoken these words, the sons of the two Ashvins ceased.

‘Bhimasena then spoke these words. “A person without kama does not desire artha. A person without kama does not desire dharma. A person without kama cannot follow the path of desire. Therefore, kama is the best. It is because they are united with kama that the rishis are controlled in their austerities. They eat leaves, fruits and roots. They subsist on air and are greatly restrained. There are others who are engaged in chanting the Vedas, they are devoted to studying. They perform funeral rites and sacrifices and receive donations. Merchants, farmers, herdsmen, craftsmen and artisans are engaged in the tasks of the gods. But it is kama that drives the action. Driven by kama, men enter the ocean. Kama has many different forms. Everything is driven by kama. There is nothing, there was nothing and there will be nothing that is beyond the simple fact of kama. O great king! This is the essence and dharma and artha are dependent on it. Kama is to dharma and artha what butter is to curds. Oil is better than what is left of oilseeds after the extraction of oil. Ghee is better than what is left of milk after churning. Good fruit is better than wood. Kama is superior to dharma and artha. Just as honey comes from the juice of flowers, like that, happiness comes from kama. O king! Serve kama. Pleasure yourself with women who are attired in extremely beautiful garments and are ornamented, mad with intoxication and pleasant in speech. Kama will come to you swiftly. In this group, this is my view. O Dharma’s son! You should not reflect about this for a long time. If virtuous people paid heed to these beneficial words, which are not shallow in import, there would be the greatest kindness. One must serve dharma, artha and kama in equal measure. If a man serves only one of these, he is the worst. A person who is accomplished in two is said to be medium. The superior person is engaged in all three categories. He is wise. His well-wishers smear him with sandalwood paste. He is adorned in colourful garlands and ornaments.” Having spoken these words, briefly and in detail, Bhima, the younger brother, stopped.

‘For an instant, Dharmaraja thought well about the words that had been spoken to him. Extremely learned and supreme among
the upholders of dharma, he smiled and spoke these truthful words. “There is no doubt that all your determinations are based on the sacred texts of dharma and that you are acquainted with the proof. You have carefully spoken these words to me and I have got to know about kama. You have said that it is essential in this world. However, single-mindedly, listen to the sentiments in my words. A man who is engaged in neither good deeds nor evil ones, and not engaged in artha, dharma or kama, is freed from all sins and looks on gold and stones in the same way. He is successful in freeing himself from unhappiness and happiness. Beings are born and they die. They face old age and decay. There have been repeated instructions on moksha and it has been praised. But we do not know this. The illustrious Svayambhu
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has said that one who is not bound down by affection does not suffer these.
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The learned ones have said that nirvana
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is supreme. Therefore, one should not act in accordance with what is pleasant and what is unpleasant. However, a person who follows kama does not attach importance to this. I act wherever I have been appointed. All the beings have been appointed by destiny. Know that destiny is powerful in everything. One cannot attain the objective by performing deeds. Know that whatever is going to happen will happen. Even if a person is devoid of the three modes, he can attain this objective.
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Thus, this is the secret for the welfare of the worlds.” These foremost words were pleasant to the mind and full of reason. They heard them and were delighted. They joined their hands in salutation to the foremost one among the Kuru lineage. Those words were extremely beautiful and adorned with letters, syllables and words. They were pleasant to hear and devoid of thorns. O king! On hearing the words spoken by Partha,
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those Indras among men applauded those words. The one who had never
been dispirited
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again questioned the son of the river
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about supreme dharma.’