Read Mahabharata Vol. 2 (Penguin Translated Texts) Online
Authors: Bibek Debroy
‘Yudhishthira replied, “O brahmana! I do not desire riches because I wish to enjoy them after acquisition. I do not desire them out of avarice. I desire them so that I can support the brahmanas. O brahmana! How can someone like me, who is in the householder stage, fail to support and sustain those who follow him? It is taught that one must divide among all beings. One who is a householder should give to those who do not cook themselves.
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The houses of good men should never lack four things—grass, ground, water and welcoming words. Those
who are sick must be given a bed.
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Those who are tired of standing must be given a seat.
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Those who are thirsty must be given a drink and those who are hungry must be given food. One’s eyesight must be given.
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One’s heart must be given. One’s pleasant words must be given. One must stand up to greet the guest and offer him proper homage. Agnihotra, bulls, kin, guests, relatives, sons, wives and servants—burn down those who do not offer homage. No one should cook food only for one’s own self. Nor should animals be killed in vain. No one should eat food oneself, without having offered it in the proper fashion. In the morning and in the evening, let food be spread out on the ground for dogs,
svapacha
s,
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birds and the Vishvadevas.
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Eating the food that is left is like partaking of ambrosia. What is left at the end of a sacrifice is also like ambrosia. It is said that one who leads the life of a householder while following these practices follows the supreme dharma. O brahmana! What do you think?”
‘Shounaka said, “Alas! It is a great misery that the world is full of contradictions. The evil find satisfaction in that which scares the good. Driven by delusion and attachment, slaves to gratification of their senses, foolish men perform many acts for the sake of the penis and the stomach. Like a charioteer who has lost control over evil and wild horses, even sensible men lose their bearing and are led astray by their senses. When any of the six senses
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comes close to an object, preconceived desire springs up in the mind and manifests itself through them. When the mind is directed towards enjoying the
object of the senses, attachment and resolution are created. That resolution is the seed of desire towards an object, and pierced, one falls into the flames of avarice, like a moth in its greed for light. Thus, immersed in the great delusion of happiness and deluded by the desire for pleasure and food, he does not know his own self. He descends on earth, from one womb to another. As a result of ignorance, karma and thirst, he is whirled around in a wheel, changing from one being to another—from Brahma to a blade of grass, born repeatedly in water, on the ground and in the sky. This is the path of those who don’t know. Listen to that of the ones who know. This is the way of those who are always devoted to superior dharma and seek to free themselves. These are the words of the Vedas. Act, but be detached from the act. According to this, one should not practise any dharma because of desire. It has been said that there is an eightfold path towards dharma—sacrifices, studying, gifts, austerities, truthfulness, forbearance, self-control and lack of avarice. Of these, the first four are established in
pitriyana
.
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Therefore, one should always act because a deed has to be done, not because of desire. The second four represent
devayana
,
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always followed by those who are virtuous. One whose soul is pure should always travel along these eight paths—through correct resolution and association, correct deprivation of the senses, correct observance of the specific vows, correct serving of superiors, correct regulation of food, correct studying and dissemination, correct renunciation of rituals and correct restraining of thoughts. Those who have conquered life
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perform their deeds in this way. It is because they are united with the powers of yoga and are bereft of attachment and hatred that gods like the Rudras, the Sadhyas, the Adityas, the Vasus and the Ashvins are able to sustain beings and possess prosperity. O Kounteya! O descendant of the Bharata lineage! Like them, you must attain great equanimity. You must seek to obtain success in austerities and in yoga. Through
your deeds, you have already obtained success for your father and your mother. So that you can sustain the brahmanas, you must now seek success in your austerities. Those who obtain such success can obtain whatever they wish because of that. Therefore, practise austerities. Accomplish everything that your soul desires.”’
Vaishampayana said, ‘Having heard these words of Shounaka, Kunti’s son Yudhishthira went to his priest and in the midst of his brothers, said, “These brahmanas are learned in the Vedas. When I left, they followed me. I am immersed in many miseries and do not have the powers to sustain them. I cannot abandon them. But nor do I have the powers to give to them. O illustrious one! Please tell me. What is the right course of action for me?” Dhoumya, supreme among those who uphold dharma, thought for a moment about what was the right course of action in accordance with dharma. He then spoke these words to Yudhishthira, “In ancient times, when beings were created, they suffered from great hunger. Like their own father, Savita
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felt compassion for them. While proceeding on his northern course,
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he used his energy to suck up the juices. Then, returning on his southern course,
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the sun placed them in the earth. When he became lord of the fields, the lord of the herbs
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collected the sun’s energy and created the clouds. Sprinkled with the moon’s energy, it is the sun himself who is created as the herbs with six flavours.
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It is this that provides food to all beings on earth. Thus, it is the sun that
provides food for sustaining the lives of all beings. He is the father of all beings. Therefore, seek refuge with him. All great-souled kings, pure in birth and in deeds, save all their subjects by resorting to great austerities. Bhima,
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Kartavirya, Vainya and Nahusha—all of them saved their subjects through austerities, yoga and meditation. O one with dharma in your heart! O descendant of the Bharata lineage! You have been purified through your deeds. Like that, basing yourself in dharma, you must sustain the brahmanas by resorting to austerities.” Having been thus addressed by Dhoumya in words that were appropriate for the time, the pure-souled Dharmaraja undertook supreme austerities. After touching the waters of the Ganga and the wind, the one with dharma in his soul resorted to yoga and pranayama, controlled his senses and lived on air, worshipping Divakara
37
with offerings of flowers and fireless oblations.’
Janamejaya asked, ‘For the sake of the brahmanas, how did King Yudhishthira, bull among the Kurus, worship Surya, whose valour is extraordinary?’
Vaishampayana said, ‘O king! After purifying yourself, listen attentively to my words. O Indra among kings! Find the time and I will tell you everything in detail. O immensely intelligent one! Listen to the one hundred and eight pure names
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that were recited by Dhoumya to Partha, best among great-souled ones—Surya, Aryama, Bhaga, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastiman, Aja, Kala, Mrityu, Dhata, Prabhakara, Prithivi, Apa, Teja, Kha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha, Angaraka, Indra, Vivasvat, Diptamshu, Shuchi, Shouri, Shanaischara, Brahma, Vishnu, Rudra, Skanda, Vaishravana, Yama, Vaidyuta, Jathara, Aindhana, Tejaspati, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta, Dvapara, Kali, Sarvamarashraya, Kala, Kashtha, Muhurta, Paksha, Masa, Ritu, Samvatsarakara, Ashvattha, Kalachakra, Vibhavasu, Purusha, Shashvata, Yogi, Vyaktavyakta, Sanatana, Lokadhyaksha, Prajadhyaksha, Vishvakarma, Tamonuda, Varuna, Sagara, Amshu, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvabhutanishevita,
Mani, Suvarna, Bhutadi, Kamada, Sarvatomukha, Jaya, Vishala, Varada, Shighraga, Pranadharana, Dhanvantari, Dhumaketu, Adideva, Aditya,
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Dvadashatma, Aravindaksha, Pita, Mata, Pitamaha, Svargadvara, Prajadvara, Mokshadvara, Trivishtapa, Dehakarta, Prashantatma, Vishvatma, Vishvatomukha, Characharatma, Sukshmatma, Maitra and Vapushanvita. These are the sacred one hundred and eight names of the great-souled Surya, all deserving of praise.
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They were recounted by the great-souled Shakra. Narada obtained them from Shakra and Dhoumya obtained them later. Yudhishthira got them from Dhoumya and obtained all that he desired.
‘You who are served by the masses of the gods, the ancestors and the yakshas. You who are worshipped by the asuras, nishacharas and siddhas. You who are like the fire and the best of gold. O Bhaskara!
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With you in my mind, I bow down before you.
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He who recites this at the time of sunrise with a calm frame of mind obtains sons and a treasury of riches and gems. Such a man can always remember his past lives. He obtains memory and supreme wisdom. Let a man recite this chant to the supreme of gods, after concentrating and purifying his mind. He will be freed from the fire and ocean of grief and will obtain everything that his mind desires.’
Vaishampayana said, ‘At that,
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Divakara was pleased and showed himself to the Pandava in his own body. He was radiant and blazed like the fire. “O king! You will get everything that you wish for. I will provide you food for the twelve years. There will be
no shortage of the four kinds of food in your kitchen—fruit, roots, meat and vegetables. There will be no shortage of many riches too.” Having said this, he vanished.
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‘Having obtained this boon, Kounteya, knowledgeable in the ways of dharma, arose from the water.
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The one without decay grasped Dhoumya’s feet and embraced his brothers. He went and met Droupadi. While she watched, the lord Pandava cooked the food in the kitchen. However, once cooked, the four kinds of forest fare
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increased and became inexhaustible. With that, he fed the brahmanas. When the brahmanas had been fed and his younger brothers had also eaten, Yudhishthira later ate the remainder and this came to be known as
vighasa
.
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After feeding Yudhishthira, Parshati
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ate the remnants. The lord,
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who was as radiant as Divakara himself, thus obtained a boon from Divakara and gave the brahmanas all that they desired. On the appointed tithis and nakshatras, with his priest at the forefront, he performed sacrifices in accordance with the mantras and the rituals. Thereupon, with their departure blessed, the Pandavas, with Dhoumya and surrounded by a mass of brahmanas, left for the forest of Kamyaka.’
Vaishampayana said, ‘After the Pandavas had left for the forest, Ambika’s son,
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whose wisdom was in his eyes,
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was tormented
and happily seated himself.
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The king spoke these words to the infinitely intelligent Vidura, who had dharma in his soul, “Your intelligence is like that of the pure Bhargava.
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You know all the subtleties of supreme dharma. The Kouravas applaud you as one who is impartial. Tell me what is right for me and for them.
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O Vidura! Now that all this has happened, what should be done? How can the citizens be made to show us respect? They
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may destroy us from our roots. But I don’t want their destruction either.”
‘Vidura replied, “O Indra among men! Dharma has three roots.
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It has been said that the roots of a kingdom are also vested in dharma. O king! Therefore, sustain dharma to the best of your powers. Protect your sons and the sons of Pandu. What happened in the sabha destroyed dharma. Led by Soubala, those evil-hearted ones challenged Kunti’s son to a gamble with dice and your son vanquished one who is devoted to the truth. O king! In this, you were misguided. O Kouravya! But I see a means of saving yourself, whereby your son can be cleansed of sin and be established in this world as a righteous one. O king! Let Pandu’s sons regain everything that you took in excess of what is yours. It has been said that the supreme dharma of a king is to be content with what he has and not covet that of others. This is your foremost task, to gratify them
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and censure Shakuni. Otherwise, no one may remain from your sons. O king! You should do this immediately. O king! If you do not do this, it is certain that the lineage of the Kurus will be destroyed. When angered, neither Bhimasena nor Arjuna will leave enemies unslain in a war. Savyasachi, skilled in
the use of weapons, is their warrior. He possesses the bow named Gandiva, unmatched in the world. Bhima with the powerful arms is their warrior. Who in the world is beyond their reach? Earlier, as soon as your son was born, I told you what would have brought your well-being. O king! For the sake of the lineage, I asked you to abandon your son. But you did not perform that task. O king! If you do not now listen to what is good for you, you will have to regret it later. If your son agrees to rule the kingdom in friendship with the Pandavas, there will be no regret and together with your son, you will find happiness. But if the opposite happens, subdue him
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and instate Pandu’s son as the king. O king! Let Ajatashatru,
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who is devoid of passion, rule the earth in accordance with dharma. O king! Then all the lords of the earth will immediately offer us homage, like vaishyas. O king! Let Duryodhana, Shakuni and the son of a suta
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happily wait upon the sons of Pandu. Let Duhshasana seek Bhimasena’s pardon and that of Drupada’s daughter, in the middle of the sabha. After pacifying Yudhishthira, offer him homage and instate him in the kingdom. O king! Asked by you, what else can I say? If you act according to what I have said, you will have performed the right task.”