The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3

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"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing
person in this world. Even he, in this matter (viz., the ascertainment of
duty) had become stupefied. Do not yield to stupefaction! Even thus the
duties of Domesticity are observed by persons practising charity. By
abstaining from injuries of all kinds, by casting off desire and wrath,
by being engaged in protecting all creatures, by observing the excellent
duty of charity, and lastly by cherishing superiors and persons of age,
we shall succeed in attaining such regions of bliss as we like. By duly
gratifying gods, guests, and all creatures, by worshipping Brahmanas, and
by truthfulness of speech, we shall certainly attain to desirable regions
of bliss.'"

SECTION XIX

"Yudhishthira said, 'I am conversant with both the Vedas and the
scriptures that lead to the attainment of Brahma. In the Vedas there are
precepts of both kinds, viz., those that inculcate action and those that
inculcate renouncement of action. The scriptures are confounding and
their conclusions are based upon reasons. The truth, however, that is in
the Mantras, is duly known to me. Thou art conversant only with weapons
and observant of the practices of heroes. Thou art unable to understand
truly the sense of the scriptures. If thou wert really acquainted with
duty, then thou couldst have understood that words such as these ought
not to have been addressed to me by even one possessed of the clearest
insight into the meaning of the scriptures and acquainted with the truths
of religion. That, however, which thou hast said unto me, induced by
fraternal affection, has been fit and proper, O son of Kunti! I am, for
that, pleased with thee, O Arjuna! There is no one equal to thee in the
three worlds in all duties connected with battle and in skill in respect
of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties
connected with those subjects,--subtleties, that is, that are
impenetrable by others. It behoveth thee not, however, O Dhananjaya, to
doubt my intelligence. Thou art conversant with the science of battle,
but thou hast never waited upon the aged. Thou knowest not the
conclusions arrived at by those that have studied the subject in brief
and detail. Even this is the conclusion of intelligent men whose
understanding are bent on achieving salvation, viz., that amongst ascetic
penances, renunciation, and knowledge of Brahma, the second is superior
to the first, and the third is superior to the second. This, however,
that thou thinkest, viz., that there is nothing superior to wealth, is an
error. I will convince thee of it, so that wealth may not again appear to
thee in that light. All men that are righteous are seen to be devoted to
ascetic penances and the study of the Vedas. The Rishis also, that have
many eternal regions for them, have the merit of penances. Others
possessed of tranquillity of soul, having no enemies, and dwelling in the
woods, have, through penances and study of the Vedas, proceeded to
heaven. Pious men, by restraining desire for worldly possessions, and
casting off that darkness which is born of folly, proceed northward
(i.e., by luminous paths) to the regions reserved for practisers of
renunciation. The path that lies to the south and that leads to regions
of light (i.e., lunar regions), are reserved for men devoted to action.
These are attained by persons subject to birth and death. That end,
however, which persons desirous of salvation have before their eyes, is
indescribable. Yoga is the best means for attaining to it. It is not easy
to explain it (to thee). Those that are learned live, reflecting on the
scriptures from desire of finding what is unreal. They are, however,
often led away to this and to that in the belief that the object of their
search exists in this and that. Having mastered, however, the Vedas, the
Aranyakas, and the other scriptures, they miss the real, like men failing
to find solid timber in an uprooted banana plant. Some there are who.,
disbelieving in its unity, regard the Soul, that dwells in this physical
frame consisting of the five elements, to be possessed of the attributes
of desire and aversion (and others).[62] Incapable of being seen by the
eye, exceedingly subtle, and inexpressible by words, it revolves in a
round (of re-births) among the creatures of the earth, keeping before it
that which is the root of action.[63] Having made the Soul advance
towards itself which is the spring of every kind of blessedness, having
restrained all desires of the mind, and having cast off all kinds of
action, one may become perfectly independent and happy. When there is
such a path that is trod by the righteous and that is attainable by
Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every
kind of calamity? Men of olden times that were conversant with the
scriptures, O Bharata,--men that were always engaged in gifts and
sacrifice and action, were of this opinion. O Bharata! There are some
fools who, accomplished in the science of argumentation, deny the
existence of the Soul, in consequence of the strength of their
convictions of a previous life. It is very difficult to make them accept
this truth about final emancipation.[64] Those wicked men, though
possessed of great learning, travel all over the earth, making speeches
in assemblies, and deprecating the true doctrine about emancipation. O
Partha, who else will succeed in understanding that which we do not
understand?' Indeed, (as those men cannot understand the true meaning of
the scriptures), similarly they cannot succeed in knowing those wise and
pious persons that are truly great and that have deep acquaintance with
the scriptures. O son of Kunti, men acquainted with truth obtain Brahma
by asceticism and intelligence, and great happiness by renunciation.'

SECTION XX

Vaisampayana said, "After Yudhishthira had stopped, the great ascetic
Devasthana, possessed of eloquence, said these words, fraught with
reason, unto the king."

"Devasthana said, 'Phalguna has told thee that there is nothing superior
to wealth. I shall discourse to thee on that subject. Listen to me with
undivided attention, O Ajatasatru, thou hast righteously won the earth.
Having won her, it behoves thee not, O king, to abandon her without
cause. Four modes of life are indicated in the Vedas. Do thou, O king,
duly pass through them, one after another. At present thou shouldst,
therefore, perform great sacrifices with profuse presents. Amongst the
very Rishis, some are engaged in the sacrifice represented by Vedic
study, and some in that presented by knowledge. Therefore, O Bharata,
thou must know that the very ascetics also are addicted to action. The
Vaikhanasas, however, are said to preach that he who does not seek for
wealth is superior to him that seeks for it.[65] I think that he who
would follow that precept would incur many faults. Men collect together
diverse things (for the performance of sacrifices) simply because of the
(Vedic) ordinance. He who, tainted by his own understanding, giveth away
wealth to an undeserving person without giving it to the deserving, doth
not know that he incurs the sin of killing a foetus.[66] The exercise of
the duty of charity after discriminating the deserving from the
undeserving is not easy. The Supreme Ordainer created wealth for
sacrifice, and He created man also for taking care of that wealth and for
performing sacrifice. For this reason the whole of one's wealth should be
applied to sacrifice. Pleasure would follow from it as a natural
consequence. Possessed of abundant energy, Indra, by the performance of
diverse sacrifices with profuse gifts of valuables, surpassed all the
gods. Having got their chiefship by that means, he shineth in heaven.
Therefore, everything should be applied to sacrifices. Clad in
deer-skins, the high-souled Mahadeva, having poured his own self as a
libation in the sacrifice called Sarva, became the first of gods, and
surpassing all creatures in the universe and prevailing over them by
means of that achievement, shines in resplendence. King Marutta, the son
of Avikshit, by the profusion of his wealth, vanquished Sakra himself,
the chief of the gods. In the great sacrifice he performed, all the
vessels were of gold, and Sree herself came in person. Thou hast heard
that the great king Harischandra, having performed sacrifices, earned
great merit and great happiness. Though a man, he nevertheless vanquished
Sakra by his wealth. For this reason everything should be applied to
sacrifice.'"

SECTION XXI

"Devasthana said, 'In this connection is cited an old history, viz., the
discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati
said, 'Contentment is the highest heaven, contentment is the highest
bliss. There is nothing higher than contentment. Contentment stands as
the highest. When one draws away all his desires like a tortoise drawing
in all it limbs, then the natural resplendence of his soul soon manifests
itself. When one does not fear any creature, nor any creature is
frightened at one, when one conquers one's desire and aversion, then is
one said to behold one's soul. When one, indeed, in word and thought,
seeks to injure nobody and cherishes no desire, one is said to attain to
Brahma. Thus, O son of Kunti, whatever religion is followed by creatures,
they obtain corresponding fruits. Awaken thyself by this consideration, O
Bharata![67] Some praise Peacefulness, some praise Exertion; some there
are that praise Contemplation; and some praise both Peacefulness and
Exertion.[68] Some praise sacrifice; others, renunciation. Some praise
gifts; others, acceptance. Some, abandoning everything, live in silent
meditation. Some praise sovereignty and the cherishing, of subjects,
after slaving, cutting and piercing (foes). Some are for passing their
days in retirement. Observing all this, the conclusion of the learned is
that that religion which consists in not injuring any creature is worthy
of the approbation of the righteous. Abstention from injury, truthfulness
of speech, justice, compassion, self-restraint, procreation (of
offspring) upon one's own wives, amiability, modesty, patience,--the
practice of these is the best of a religions as said by the self-create
Manu himself. Therefore, O son of Kunti, do thou observe this religion
with care. That Kshatriya, who, conversant with the truths or royal
duties, takes sovereignty upon himself, restraining his soul at all
times, equally regarding that which is dear and that which is not, and
subsisting upon the remains of sacrificial feasts, who is engaged in
restraining the wicked and cherishing the righteous, who obliges his
subjects to tread in the path of virtue and who himself treads in that
path, who at last transmits his crown to his son and betakes himself to
the woods, there to live on the products of the wilderness and act
according to the ordinances or the Vedas after having cast off all
idleness, that Kshatriya who conducts himself thus, conforming in
everything to the well-known duties of kings, is sure to obtain excellent
fruits in both this world and the next. That final emancipation, of which
thou speakest, is exceedingly difficult to obtain, and its pursuit is
attended with many impediments. They that adopt such duties and practise
charity and ascetic penances, that are possessed of the quality of
compassion and are freed from desire and wrath, that are engaged in
ruling their subjects with righteousness and fighting for the sake of
kine and Brahmanas, attain hereafter to a high end. For the Rudras with
the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts
of kings adopt this religion. Practising without heedlessness the duties
inculcated by that religion, they attain to heaven through those acts of
theirs.'"

SECTION XXII

Vaisampayana said, "After this, Arjuna once more addressed his eldest
brother of unfading glory, viz., king Yudhishthira of cheerless heart,
and said these words: 'O thou that art conversant with every kind of
duty, having by the practice of Kshatriya duties obtained sovereignty
that is so very difficult of acquisition, and having conquered all thy
foes, why dost thou burn in grief? O king, as regards Kshatriyas, death
in battle is regarded more meritorious for them than the performance of
diverse sacrifices. It is so declared in the ordinance that lays down the
duties of Kshatriyas. Penances and Renunciation are the duties of
Brahmanas. Even this is the ordinance (affecting the two orders) about
the next world. Indeed, O puissant one, death in battle is laid down for
Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are
always connected with the use of weapons, and it has been laid down, O
chief of the Bharatas, that they should, when the time comes, perish by
weapons on the field of battle. The life of even a Brahmana, O king, that
lives in the observance of Kshatriya duties, is not censurable, for
Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor
Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler
of men, has been ordained for Kshatriyas. Thou art acquainted with all
duties, and thou art of righteous soul, O bull of Bharata's race! Thou
art a wise king, skilled in all acts. Thou canst distinguish what is
right in this world from what is wrong. Casting off this cheerlessness by
repentance, address thyself with a strong will to action. The heart of a
Kshatriya especially is hard as thunder. Having by the exercise of
Kshatriya duties vanquished thy foes and acquired empire without a thorn
in its side, conquer thy soul, O ruler of men, and be engaged in the
performance of sacrifices and the practice of charity. Indra himself,
though a Brahmana, became a Kshatriya in his acts, and battled with his
sinful kinsfolk for eight hundred and ten times. Those acts of his, O
monarch, are adorable and worthy of praise. Through them he obtained, as
we have heard, the chiefship of the gods. Do thou, therefore, O monarch,
perform sacrifices with profuse presents even as Indra did, O ruler of
men, and thereby free thyself from thy fever. Do not, O bull among
Kshatriyas, grieve thus for what is past. They that have been slain have
attained to the highest end, sanctified by weapons and agreeably to the
ordinances of the Kshatriya religion. That which has happened was
ordained to happen. Destiny, O tiger among kings, is incapable of being
resisted.'"

SECTION XXIII

Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king
born of Kunti remained speechless. Then the island-born (Vyasa) said
these words.

"Vyasa said, 'The words of Arjuna, O amiable Yudhishthira, are true. The
highest religion, as declared by the scriptures, depends on the duties of
domesticity. Thou art acquainted with all duties. Do thou then duly
practise the duties prescribed for thee (viz., the duties of
domesticity). A life of retirement in the woods, casting off the duties
of domesticity, has not been laid down for thee. The gods, Pitris,
guests, and servants, all depend (for their sustenance) upon the person
leading a life of domesticity. Do thou then support all these, O lord of
the earth! Birds and animals and various other creatures, O ruler of men,
are supported by men leading domestic lives. He, therefore, that belongs
to that mode of life is superior (to all others). A life of domesticity
is the most difficult of all the four modes of life. Do thou practise
that mode of life then, O Partha, which is difficult of being practised
by persons of unrestrained sense. Thou hast a good knowledge of all the
Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore,
to bear like an ox the burthen of thy ancestral kingdom. Penances,
sacrifices, forgiveness, learning, mendicancy, keeping the senses under
control, contemplation, living in solitude, contentment, and knowledge
(of Brahma), should, O king, be striven after by Brahmanas to the best of
their ability for the attainment of success. I shall now tell thee the
duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning,
exertion, ambition,[69] wielding 'the rod of punishment,' fierceness,
protection of subjects., knowledge of the Vedas, practise of all kinds of
penances, goodness of conduct, acquisition of wealth, and gifts to
deserving persons,--these, O king, well performed and acquired by persons
of the royal order, secure for them both this world and the next, as
heard by us. Amongst these, O son of Kunti, wielding the rod of
chastisement has been said to be the foremost. Strength must always
reside in a Kshatriya, and upon strength depends chastisement. Those
duties that I have mentioned are, O king, the principal ones for
Kshatriyas and contribute greatly to their success. Vrihaspati, in this
connection, sang this verse: 'Like a snake devouring a mouse, the Earth
devours a king that is inclined to peace and a Brahmana that is
exceedingly attached to a life of domesticity.' It is heard again that
the royal sage Sudyumna, only by wielding the rod of chastisement,
obtained the highest success, like Daksha himself, the son of Prachetas.'

Yudhishthira said, 'O holy one, by what acts did Sudyumna, that lord of
the earth, obtain the highest success? I desire to hear the history of
that king!'

"Vyasa said, 'In this connection is cited this old history. There were
two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers
had two separate dwellings both of which were beautiful. Situate by the
bank of the stream called Vahuda, both of those residences were adorned
with trees that were always burthened with flowers and fruits. Once on a
time Likhita came to the residence of his brother Sankha. At that time,
however, Sankha had gone out of his asylum on no fixed purpose. Arrived
at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining
them the regenerate Likhita began to eat them without any qualms of
conscience. While still employed in the act of eating, Sankha came back
to his retreat. Beholding him eating, Sankha addressed his brother,
saying, 'Whence have these fruits been obtained and for what reason art
thou eating them?' Approaching his elder brother and saluting him,
Likhita smilingly replied, saying, 'I have taken them even from this
retreat.' Filled with great rage, Sankha said unto him, 'Thou hast
committed theft by thyself taking these fruits. Go and approaching the
king confess to him what thou hast done. Tell him, O best of kings, I
have committed the offence of approaching what was not given to me.
Knowing me for a thief and observing the duty of thy order, do thou soon
inflict upon me, O ruler of men, the punishment of a thief.' Thus
addressed, the highly blessed Likhita of rigid vows, at the command of
his brother, proceeded to king Sudyumna. Hearing from his gate-keepers
that Likhita had come, king Sudyumna, with his counsellors, advanced (for
receiving the sage). Meeting him, the king addressed that foremost of all
persons conversant with duties, saying, 'Tell me, O revered one, the
reason of thy coming. Regard it as already accomplished.' Thus
questioned, that regenerate sage said unto Sudyumna, 'Do thou promise
first that thou wilt achieve it. It will then behove thee, after hearing
me, to accomplish that promise. O bull among men, I ate some fruits that
had not been given me by my elder brother. Do thou, O monarch, punish me
for it without delay.' Sudyumna answered, 'If the king be regarded as
competent to wield the rod of chastisement, he should be regarded, O bull
among Brahmanas, as equally competent to pardon. Purified in respect of
thy act, O thou of high vows, consider thyself as pardoned. Tell me now
what other wishes thou hast. I shall certainly accomplish those commands
of thine!'

"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate
sage Likhita, however, did not solicit him for any other favour. Then
that ruler of the earth caused the two hands of the high-souled Likhita
to be cut off, whereupon the latter, bearing the punishment, went away.
Returning to his brother Sankha, Likhita, in great affection, said, 'It
behoveth thee now to pardon this wretch that hath been duly punished (for
what he did).' Sankha said, I am not angry with thee, nor hast thou
injured me, O foremost of all persons conversant with duties. Thy virtue,
however, had suffered a shock. I have rescued thee from that plight.
Proceed without delay to the river Vahuda and gratify duly, with
oblations of water, the gods, Rishis and the Pitris, and never again set
thy heart on sin.' Hearing these words of Sankha, Likhita performed his
ablutions in the sacred stream and set about for commencing the
water-rite. Upon this, two hands, resembling two lotuses, appeared at the
extremities of his stumps. Filled with wonder he came back to his brother
and showed him the two hands. Sankha said unto him, 'All this has been
accomplished by me through my penances. Do not be surprised at it.
Providence hath been the instrument here.' Likhita answered, 'O thou of
great splendour, why didst thou not purify me at first, when, O best of
regenerate ones, such was the energy of thy penances?' Sankha, said, 'I
should not have acted otherwise. I am not thy chastiser. The ruler (who
has punished thee) has been himself purified, as also thyself, along with
the Pitris!'

"Vyasa continued, 'That king, O eldest son of Pandu, became eminent by
this act and obtained the highest success like the lord Daksha himself!
Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any
other, O monarch, would be regarded as a wrong path for them. Do not give
way to grief. O best of all persons conversant with duty, listen to the
beneficial words of this thy brother. Wielding the rod of chastisement, O
king, is the duty of kings and not the shaving of the head.'"

SECTION XXIV

Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said
these words unto Ajatasatru, the son of Kunti: 'Let these great
car-warriors of abundant energy of mind, O monarch, let these brothers of
thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of
theirs that they cherished while dwelling in the woods. Rule thou the
earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before
now misery was yours while ye dwelt in the woods in the observance of
ascetic penances. That misery is ended, O tiger among men! Enjoy
happiness, therefore, for some time. Having O Bharata, earned and enjoyed
religious merit and wealth and pleasure for some time with thy brothers,
thou mayst then, O king, retire into the woods. Be freed first, O
Bharata, from the debt thou owest to persons that may beg of thee, to the
Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all
the other modes of life (that come afterwards). Do thou, O son of Kuru's
race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then
attain, O monarch, to the highest end hereafter. Installing thy brothers
also in great sacrifices with plentiful presents (to the Brahmanas), thou
shalt, O son of Pandu, acquire great fame. There is a saying, O tiger
among men and best of the Kurus! Listen to it, for by acting according to
it, O king, thou shalt not swerve from virtue. Those men only, O
Yudhishthira, whose practices resemble those of robbers, cause a king by
their counsels to take to a career of war and victory.[70] That king who,
guided by considerations of place and time and moved by an understanding
dependent on the scriptures, pardons even a number of robbers, incurs no
sin. That king who, realising his tribute of a sixth, doth not protect
his kingdom, taketh a fourth part of the sins of his kingdom.[71] Listen
also to that by which a king may not swerve from virtue. By transgressing
the scriptures (one incurs sill), while by obeying them one may live
fearlessly. That king who, guided by an understanding based upon the
scriptures and disregarding lust and wrath, behaves impartially, like a
father, towards all his subjects, never incurs sin. O thou of great
splendour, if a king, afflicted by destiny, fails to accomplish an act
which he should, such failure would not be called a trespass. By force
and policy should the king put down his foes. He must not suffer sin to
be perpetrated in his kingdom but should cause virtue to be practised.
Brave men, those that are respectable in their practices, they that are
virtuous in their acts, they that are possessed of learning, O
Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of
wealth, should especially be protected. In determining suits and
accomplishing religious acts, they that are possessed of great learning
should alone be employed. A prudent king will never repose his confidence
upon one individual, however accomplished. That king who does not protect
his subjects, whose passions are ungovernable, who is full of vanity, who
is stained with haughtiness and malice, incurs sin and earns the reproach
of tyranny. If the subjects of a king, O monarch, waste away from want of
protection and are afflicted by the gods and ground down by robbers, the
sin of all this stains the king himself. There is no sin, O Yudhishthira,
in doing an act with heartiness, after full deliberation, and
consultation with men capable of offering good advice. Our tasks fail or
succeed through destiny. If exertion, however, be applied, sin would not
touch the king. I shall recite to thee, O tiger among kings, the story of
what happened to an ancient king of the name of Hayagriva, O son of
Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who
after having slain a large number of his foes in battle, was himself
defeated and slain while without a follower by his side. Having achieved
all that should be done for keeping foes under check and adopted all
those foremost of means by which men may be protected. Hayagriva acquired
great fame from the battles he fought and is now enjoying great bliss in
heaven. Mangled by robbers with weapons, boldly fighting with them, and
casting off his life in battle, the high-souled Hayagriva, ever attentive
to his (kingly) duties, achieved the object of his life and is now
enjoying great bliss in heaven. The bow was his (sacrificial) stake and
the bowstring was the cord for tying the victims. Shafts constituted the
smaller ladle and the sword the large one, and blood was the clarified
butter that he poured. The car was the altar and the wrath he felt in
battle was the fire, and the four foremost of steeds yoked unto his
vehicle were the four Hotris. Having poured upon that sacrificial fire
his foes as libations and then his own life-breaths at the completion of
the sacrifice, that vigorous lion among kings, viz., Hayagriva, became
freed from sin and is now sporting in the regions of the gods. Having
protected his kingdom with policy and intelligence, the high-souled
Hayagriva of resigned self and great strength of mind and accustomed to
the performance of sacrifices filled all the worlds with his fame and is
now sporting in the region of the gods.[72] Having obtained the merit
dependent on the performance of sacrifices as also every kind of merit
that is connected with human affairs, he wielded the rod of chastisement
and ruled the Earth with vigour and without pride. For this the virtuous
and high-souled Hayagriva is sporting in the region of the gods.[73]
Possessed of learning, practising renunciation, actuated by faith, and
full of gratitude, that king, having performed diverse acts, left this
world of men and won the regions that are reserved for the intelligent
and the wise and those that are of approved usages and behaviour and
prepared to cast off their lives in battle. Having studied the Vedas well
and the other scriptures also, having ruled his kingdom properly and
caused all the four orders to adhere to their respective duties, the
high-souled Hayagriva is sporting in joy the regions of the gods. Having
won many battles and cherished his subjects, having drunk the Soma juice
in sacrifices and gratified the foremost of Brahmanas with presents and
judiciously wielded the rod of chastisement over those placed under his
sway and at last cast off his life in battle, that king is living happily
in heaven. His life was worthy of every praise. Learned and honest men
applaud it, deserving as it is of every applause. Having won heaven and
acquired the regions reserved for heroes, that high-souled monarch of
virtuous deeds became crowned with success.'