Mahabharata Vol. 3 (Penguin Translated Texts) (38 page)

‘Markandeya replied, “O supreme among eloquent ones! What you have spoken is a question that is worthy of you. You know everything that there is to be known. But you are asking me so that the theory can be established. I will now narrate to you how men undergo happiness and unhappiness here, and in the hereafter. Listen with undivided attention. In the beginning, Prajapati
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created pure embodied beings with unblemished bodies. They were all devoted to dharma. O descendant of the Kuru lineage! These ancient and sacred men were evolved from the brahman. Their strength and resolution did not waver. They were good in their vows and truthful. As they desired, they could all soar up to the sky to meet with the gods. Then they all descended again and roamed as they willed. These men could die when they willed. They lived when they willed. They faced few difficulties and had no fear. They were accomplished in their objectives and free from difficulties. They could see the masses of gods and the great-souled rishis. They could see everything about dharma. They were self-controlled and were devoid of envy. They lived for thousands of years and had thousands of sons. But over a period of time, they were restricted to walking on the earth alone. They were overcome by desire and anger. They began to thrive on duplicity and deceit. These men were overcome by greed and delusion and the gods abandoned them. They performed evil and impure deeds and were reborn as inferior species, or went to hell. They were repeatedly cooked in this world in different ways.
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Their desires
were in vain. Their resolutions were in vain. Their knowledge was in vain. They lost their senses. They were afraid of everything. They reaped the fruits of misery. Since they were often distinguished by their impure deeds, they were born in inferior families. They suffered from many forms of disease. They were evil in soul and became oppressive. Their lives became short and wicked. They suffered from their terrible deeds. They became dependent on every kind of desire. They were atheists and destroyed all institutions.

‘“O Kounteya! After death, any animal’s outcome is determined by his own deeds. But you asked about where learned and evil-minded deeds are stored. How are the fruits of evil and good deeds recovered? Listen to the understanding on this matter. In the original subtle body created by the gods, man accumulates a great store of good and evil deeds. When his life is over, he gives up the body that is almost destroyed and is immediately reborn in a different womb, without any gap. In that,
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his good deeds follow him like a shadow. The fruits give birth to happiness or unhappiness. Those who lack the insight of knowledge think that an animal is governed by rules of death and is not affected by good or evil marks. O Yudhishthira! But this is the fate of those who are without intelligence. Beyond this, listen to the supreme fate of those who are wise. These men have tormented themselves with austerities. They are devoted to all the sacred texts. They are unwavering in their vows and are established in truth. They are always engaged in serving their preceptors. They are good in conduct and noble in birth. They are forgiving, self-controlled and extremely energetic. They are often born in pure wombs and are marked with auspicious signs. They are in control of their senses and have mastered them. Since they are pure, they do not suffer from disease. Because they suffer from few difficulties, they are without obstacles. Whether born prematurely, or in time, or even in the womb, they know everything through the sight of knowledge and about the relationship between their own souls and the supreme one. After having been born in this world of deeds, they regain heaven. Some things are due to destiny. Some things are due to chance. And
some things are due to one’s own action. O king! That is how men come by their fate. Do not think otherwise. O supreme among eloquent ones! O Yudhishthira! Hear an account about what I think to be the supreme good in this world of men. Some find greatness here, and not in the hereafter. Others find greatness here, but not in the hereafter. Others find it in both and still others find it in neither. Those who have a great deal of riches always adorn their bodies and find pleasure. O slayer of enemies! But since they are addicted to bodily pleasures, they find enjoyment in this world, but not in the next. There are those who are united with yoga and austerities. While their bodies decay, they are addicted to studying. They are in control of their senses and devoted to the welfare of beings. O destroyer of enemies! They find enjoyment in that world, and not in this. There are those who first lead a life of dharma. In course of time, they obtain prosperity through dharma. They obtain a wife and perform sacrifices. They enjoy this world and the next. There are the ignorant ones who ignore learning, austerities and donations and do not have offspring. They do not find happiness in this world, nor in the next. But all of you are extremely valorous and powerful. You are divine in your energy. You have obtained learning. Your bodies are capable. To accomplish the task of the gods, you have been born in this world from the one hereafter. O brave ones! Having performed great deeds and having satisfied the gods, the rishis and the masses of ancestors with austerities, rituals and conduct, in due course, later attain heaven, the habitation of those who perform sacred deeds, through your own deeds. O Indra among Kouravas! Do not suffer from anxiety. Do not trouble your mind because of these difficulties. You are deserving of happiness.”’

Vaishampayana said, ‘Then Pandu’s sons told the great-souled Markandeya, “Tell us about the greatness of the foremost of brahmanas. We wish to hear about this.”

‘Thus addressed, the illustrious Markandeya, the great ascetic, extremely energetic and knowledgeable in all the sacred texts, replied, “There was once a handsome prince who was the king of the Haihayas. He was the pride of his lineage and the destroyer of enemy cities. He was powerful and handsome and he went out to hunt. When he was roaming around in that forest, overgrown with grass and bushes, he saw a sage who was clad in a black antelope skin as his upper garment. He mistook him to be a deer and killed him in the forest. He was pained and sorrowful at his deed and lost his senses. O lord of the earth! The lotus-eyed prince went to the kings of the Haihayas, great in their souls, and told them exactly what had happened. O son!
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On hearing about the violence done to a sage who lived on roots and fruits, and on seeing it,
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they were distressed in their minds. They asked everywhere about whose son he was, and followed a road to the hermitage of Tarkshya Arishtanemi.
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They bowed down before the great-souled sage, whose vows were unwavering. They stood there, while the sage honoured them in return. Then they told the great-souled sage, ‘We are not deserving of these honours. Through our evil deeds, we have killed a brahmana.’ The brahmana rishi replied, ‘How have you killed a brahmana? Where is he? Tell me and behold the strength of my austerities.’ All of them then told him everything, exactly as it had happened. But when they returned, they could not see the dead body of the rishi there. They searched everywhere and were ashamed. They felt as if their senses had been in the midst of a dream. The sage Tarkshya then told them, ‘O destroyers of the cities of enemies! Is this the brahmana who had been killed by you? O kings! This is my son. He possesses the power of austerities.’ O lord of the earth! On seeing that rishi,
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they were struck with great wonder and exclaimed, ‘This is extremely wonderful. We have seen him dead. How can a dead person be restored to life? It is through the power of austerities that he has become alive again? O brahmana rishi! We are desirous of hearing this, if indeed it can be heard.’ He
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replied, ‘O kings! Death cannot exhibit its powers before us. I will briefly tell you about the reason for this. We know nothing but the truth. We do not even think of that which is false. Since we are always established in our own dharma, death holds no fear for us. We always speak about the welfare of brahmanas, and never about their evil deeds. Therefore, we have no fear of death. We serve our guests with food and drink. We always feed our servants. We live in a region inhabited by energetic ones. Therefore, we have no fear of death. I have only told you a very little bit. Now all of you return, without any envy. Do not be frightened that you have sinned.’ O bull among the Bharata lineage! Then they agreed that it would be that way, and worshipped the great sage. The kings happily returned to their own kingdom.”’

‘Markandeya said, “Here more about the greatness of brahmanas. There was a rajarshi by the name of Vainya, who was instated in a horse sacrifice. We have heard that Atri desired to go to him for riches. But determining the nature of his dharma, he gave up this desire. After reflecting about this, the immensely energetic one decided to retire to the forest. He summoned the one who was his wife according to dharma, and his sons, and spoke to them. ‘If we wish to reap great fruits, free from any hindrances, you should agree that it is best to swiftly retire to the forest.’ Driven by dharma, his wife replied, ‘Go to the great-souled Vainya and ask for a lot of riches from him. The rajarshi is donating gifts and will give you the
riches you desire. O brahmana rishi! Having received a lot of riches and having distributed it among your servants and sons, then go wherever you wish. This is the supreme dharma, as indicated by those who are learned in dharma.’ Atri replied, ‘O great-souled one! The immensely fortunate Goutama has told me that Vainya is conversant with dharma and artha and is devoted to the vow of truthfulness. But he is surrounded by brahmanas who hate him. So Goutama has told me. Therefore, I have decided not to go there. When I speak words of well-being that are full of dharma, artha and kama, they will contradict them and render them useless. O immensely wise one! But I like the purport of your words and will go. Vainya will give cattle and a lot of riches.’

‘“Having said this, the immensely ascetic one swiftly went to Vainya’s sacrifice. On reaching the sacrificial grounds, Atri praised the king. ‘O king! O Vainya! You are the foremost among all kings on earth. Masses of sages praise you and no one other than you knows dharma.’ But the immensely ascetic rishi
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spoke these angry words. ‘O Atri! Do not speak such words again. You have not yet attained wisdom. In this world, Mahendra Prajapati
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occupies the foremost place.’ Atri then replied to Goutama, ‘He
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is as much of a sustainer as Prajapati Indra. You are the one who is confused. Your wisdom has been clouded by ignorance.’ Goutama said, ‘I know that I am not confused. You are the one who is suffering from delusion. On having seen him, you are speaking thus so as to satisfy him. You do not know what supreme dharma is, nor do you see any need for it. You are as stupid as a child. Why have you then grown old?’ They thus argued, in full sight of the sages who had assembled for the sacrifice and they asked, ‘What are these two arguing about? Who permitted them entry into Vainya’s assembly? Why are they standing here and shouting in this fashion?’ O one knowledgeable in all dharma! Then Kashyapa, with supreme dharma in his soul, stepped between the disputants and asked them why they were
quarreling. Goutama spoke to the supreme sages who were the assisting priests.
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‘O bulls among brahmanas! Listen to the question that has arisen between the two of us. Atri says that Vainya is the sustainer, and I have a great doubt on this score.’ On hearing this, the great-souled sages swiftly went to Sanatkumara to resolve the doubt, because he was learned in dharma.

‘“Having heard their words, reflecting the issue exactly, the great ascetic Sanatkumara replied in words that were in conformity with dharma and artha. Sanatkumara said, ‘Brahmanas are united with kshatriyas and kshatriyas with brahmanas. The king is foremost in dharma and he is the lord of his subjects. He is like Shakra, Shukra, the creator and Brihaspati.
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He is Prajapati, Virata,
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emperor, kshatriya, the lord of the earth and the lord of men. If one is praised with such words, how can he not be worthy of worship? The king has appellations like “the prime cause”, “the conqueror in battles”, “the one who attacks”, “the contented one”, “the fortunate one”, “the one who wins heaven”, “the one who is easily victorious”, “the expansive one”, “the one for whom anger comes from truth”, “the one who triumphs over enemies” and “the one who propagates dharma and truth”. Out of fear for that which is not dharma, the rishis conferred powers on kshatriyas. Through its energy, the sun removes darkness in heaven, among the gods. Like that, the king eradicates that which is not dharma from earth. Therefore, the proof of the sacred texts is that the king is foremost. I am in favour of the side that has spoken for the king.’ The great-souled king was extremely delighted that his side had won. He happily spoke to Atri, who had praised him earlier. ‘O brahmana rishi! You have earlier described me as the foremost and greatest among men and an equal to all the gods. Therefore, I will give you a lot of riches, one thousand
shyama
servant girls
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adorned in excellent garments and ornaments,
ten crores of gold coins and ten
bhara
s of gold.
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O brahmana! I must give you this, because I think you know everything.’ The energetic and great-minded Atri accepted all this in the proper fashion. The great ascetic then returned to his home. Happily, the self-controlled one distributed these riches among his sons. For the sake of performing austerities, he then left for the forest.”’

‘Yarkandeya said, “O brave one! O conqueror of enemy cities! Listen to what Sarasvati chanted, when she was asked by the wise sage Tarkshya about this matter. Tarkshya asked, ‘O fortunate one! What is the best thing for a man here?
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What should he do so that he does not deviate from his own dharma? O one who is beautiful in all her limbs! Instruct me. Instructed by you, I will not stray from my own dharma. How should one offer oblations into the fire? How should one worship and when? How does one ensure dharma is not destroyed? O fortunate one! Tell me all this, so that I can roam in this world, free from passion.’ She was thus lovingly questioned by the one who desired to learn. He was supreme in his intelligence.