Mahabharata: Volume 8 (58 page)

‘Yudhishthira said, “I wish to hear what has been determined about dharma, artha and kama. All the advancements in the world are based on these three. What are the foundations of dharma, artha and kama and what is their power? They are sometimes connected with each other and sometimes, they exist separately.”

‘Bhishma replied, “When people are cheerful in their minds, having determined to pursue their objectives, these three originate in time and are united with each other. The foundation of the body is dharma, and artha is based on dharma. Kama is said to be the fruit of artha. Resolution is the foundation of everything and resolution is based on material objects. All the material objects find success in their being procured. These form the basis for the three objectives.
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Withdrawal is said to be moksha. Dharma protects
the body and artha is desired for the sake of dharma. Kama leads to sexual pleasure. But all of these are nothing but dust.
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One should pursue whichever of these is nearby and not discard them in one’s mind. These begin with dharma and end with kama
¹⁰⁶⁵
and one should renounce them only when one has freed oneself from the tamas quality. A man who is superior in his intelligence can obtain as much of these three objectives in an instant as a person of inferior intelligence can in an entire day. Dharma is stained by jealousy. Artha is stained by secrecy. Kama is stained by excessive addiction. Each quality can be excessively pursued. In this connection, an ancient history is recounted about a conversation between Kamanda and Angarishtha. King Angarishtha greeted the rishi Kamanda when he was seated. Having observed the prescribed norms, Angarishtha asked him, ‘A king may be confounded by the force of kama and act sinfully. O rishi! When he repents those, how can the sins be destroyed? In ignorance, one may follow adharma, taking it to be dharma. How can a king restrain that which is practised among men?’

‘“Kamanda said, ‘A man who disregards dharma and artha and follows kama destroys his own wisdom, because he has abandoned dharma and artha. The confusion that destroys wisdom also destroys dharma and artha. From this is created bad conduct and the trait of not believing.
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When the king does not restrain wicked people of bad conduct, people think that this is as if a snake has entered the house.
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The subjects do not follow him. Nor do brahmanas and virtuous people. He confronts danger and may even be killed. When one is disrespected, even if one remains alive, the misery is like being dead. Remaining alive with dishonour is pure death. On this, the preceptors have talked about means of destroying sin. He must serve the three forms of knowledge
¹⁰⁶⁸
and treat brahmanas well. He must be
great-minded and follow dharma. He must marry into a great lineage. He must serve brahmanas who are spiritied and forgiving. Having performed ablutions with water, he must meditate. He must be cheerful and not act in a contrary way. He must seek the companionship of those who follow dharma and avoid association with those who perform wicked deeds. He must placate them
¹⁰⁶⁹
with sweet words and deeds and tell them, “I belong to you.” He must recount the good qualities of others. If his conduct is devoid of sin, he will quickly obtain great respect. There is no doubt that he will be able to negate all the wicked deeds that he has committed. What is stated by the seniors is supreme dharma. Act as they say. If you obtain the favours of the seniors, you will obtain the best and supreme objective.’”’

‘Yudhishthira asked, “O best of men! These people on earth always praise the good conduct that flows from dharma. However, I have a great doubt about this. O supreme among those who uphold dharma! If I am capable of understanding this, I wish to hear everything about this, exactly as it is comprehended. O descendant of the Bharata lineage! How can good conduct be ensured? I wish to hear this. What are its signs? O supreme among eloquent ones! Tell me this.”

‘Bhishma replied, “O one who grants honours! O great king! In earlier times, Duryodhana was tormented at the sight of your prosperity, when he went to Indraprastha with his brothers. He was laughed at in the assembly hall.
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He told Dhritarashtra about this. O descendant of the Bharata lineage! Listen to the account. Having witnessed your supreme prosperity in the assembly hall, Duryodhana seated himself and told his father everything. On hearing Duryodhana’s words, Dhritarashtra spoke these words to
Duryodhana, who was with Karna. ‘O son! Why are you tormented? I wish to hear the truth about this. O destroyer of enemy cities! On hearing this, if it is proper, I will instruct you, so that you can also obtain great prosperity, with your servants, your brothers, all your friends and your kin. You cover yourself in excellent garments. You eat food mixed with meat. You are borne on good horses. O son! Why are you grieving?’

‘“Duryodhana said, ‘In Yudhishthira’s abode, ten thousand great-souled snatakas ate from golden vessels. His divine assembly hall is full of celestial flowers and fruit. There are speckled horses of the
tittira
breed. There are many kinds of gems. I saw all that. I saw the dazzling prosperity of the Pandaveyas, my enemies, and it was like that of Indra. O one who grants honours! On seeing this, I am grieving greatly.’

‘“Dhritarashtra replied, ‘O son! O tiger among men! If you desire prosperity that is like Yudhishthira’s, or superior to it, you must follow good conduct. O son! There is no doubt that the three worlds can be conquered through good conduct. For people who possess good conduct, there is nothing that cannot be accomplished. Mandhata obtained the earth in a single night, Janamejaya in three days and Nabhaga in seven nights. All these kings possessed good conduct and self-control. Bought by their good qualities, the earth presented herself of her own accord. On this, an ancient history is recounted. O descendant of the Bharata lineage! In ancient times, Narada spoke about good conduct. Prahrada robbed the great-souled Indra’s kingdom. By resorting to good conduct, the daitya subjugated the three worlds. Shakra joined his hands in salutation and presented himself before Brihaspati. He said, “O immensely wise one! I wish to know about what is beneficial.” At this, Brihaspati gave him the knowledge that is best and supreme. O extender of the Kuru lineage! The illustrious one spoke about this to Indra of the gods. Brihaspati told him about what was best. However, Indra again asked him about what was superior to that.

‘“‘Brihaspati said, “O son!
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There is something that is greater
than this. O fortunate one! O Purandara! Go to the great-souled Bhargava
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and he will tell you.”’

‘“Dhritarashtra said, ‘The immensely famous one found out from Bhargava what was best for him. He was delighted at having obtained this knowledge and regained his supreme radiance. Having taken the permission of the great-souled Bhargava, Shatakratu again repeatedly asked Shukra about whether there was anything better. Bhargava, knowledgeable about dharma, told him that the great-souled Prahrada possessed that superior knowledge. Delighted at this, the chastiser of Paka
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assumed the form of a brahmana and went to Prahrada. The intelligent one said, “I wish to hear what is best for me.” Prahrada told the brahmana, “O bull among brahmanas! I do not have the time. I am engaged in ruling the three worlds and cannot instruct you.” The brahmana spoke these words. “When will there be time? When there is a break in your work, I wish to be instructed.” At this, King Prahrada, knowledgeable about the brahman, was delighted and agreed. At an auspicious time, he gave him that true knowledge. As is proper, the brahmana observed the supreme conduct towards the preceptor. In every kind of way, he did all that he
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desired in his mind. He often asked him, “O scorcher of enemies! How did you obtain all these things? O one who knows about dharma! How did you obtain the kingdom of the three worlds? Tell me the reason.” Prahrada replied, “O best among brahmanas! I never show any malice. I never say that I am the king. O son!
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I control myself and implement what Kavya
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says. Anything said by the tranquil ones is always implemented by me. Without any malice, I am devoted to serving at Kavya’s feet. I possess dharma in my soul. I have conquered anger. I have controlled myself and have restrained my senses. I have collected the teachings of those who know about the sacred texts, like bees collecting
kshoudra
honey.
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I have licked
the juices that have oozed out from the tongues of those eloquent ones. I have established myself amidst my species, like the moon amidst nakshatras. What has been stated by Kavya, when it flows from the mouths of brahmanas, is supreme sight and is like amrita on this earth. I have implemented what I have heard.” Prahrada told the one who was knowledgeable about the brahman that this was the best. Having been pleased with the servitude, the Indra among daityas spoke these words. “O supreme among brahmanas! I am pleased with your conduct towards your preceptor. O fortunate one! Ask for a boon. There is no doubt that I will give it to you.” The brahmana told the Indra among the daityas that he had already obtained one.
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Prahrada was delighted at this and asked him to take another boon. The brahmana replied, “O king! If you are pleased with me and wish to ensure my welfare, I wish to have the good conduct that you possess. Let me obtain this boon.” Though the Indra among the daityas was pleased at this, he also suffered from great fear. Since this was the boon the brahmana had asked for, he couldn’t be one with insignificant energy. Though Prahrada was astounded at this, he agreed to grant what had been asked for.

‘“‘When the boon had been granted and the brahmana had left, he was miserable. With the boon having been granted and with the brahmana having departed, he began to think a lot. O great king! However, he could not arrive at any conclusion. O son! While he was thinking in this way, an immensely radiant light emerged from his body. This shadow assumed a form made out of energy and left the body. Prahrada asked the immensely gigantic form, “Who are you?” It replied, “I am your good conduct. Since you have abandoned me, I will leave you. O king! I will go to that supreme among brahmanas, the unblemished one who was here as your disciple and was always devoted.” O lord! Having said this, it disappeared and penetrated Shakra. After that energy had gone, another image emerged from his body. “Who are you?” he asked. It replied, “O Prahrada! Know me to be dharma. I will go to that supreme among brahmanas. O Indra among daityas! Since good conduct has already gone there, so
will I.” O great king! After this, more blazing energy emerged from the great-souled Prahrada’s body. “Who are you?” he asked. The immensely radiant one replied, “O Indra of the asuras! I am truth and I will follow dharma.” After this being had followed dharma, another being emerged. When this was questioned by the great-souled one, it replied, “O Prahrada! Know me to be behaviour. I will be where truth exists.” When it had gone, a giant and white form emerged from his body. Asked, it said, “Know me to be strength. I will be where behaviour exists.” O lord of men! Having said this, it went where behaviour had gone. A radiant goddess then emerged from the body. Asked by the Indra among the daityas, she replied, “I am Shri. O brave one! Because of your truth and valour, I dwelt happily with you. But I have been abandoned by you now and will go where strength is.” At this, the great-souled Prahrada was terrified. He asked her again, “O one who resides in a lotus! Where are you going? You are a goddess who is always devoted to the truth. You are the supreme goddess of the worlds. Who was that best among brahmanas? I wish to know the truth.” Shri replied, “That was Shakra, in the form of a brahmachari. He is the one who has been instructed by you. O lord! He has now robbed you of the prosperity of the three worlds. O one who knows about dharma! You conquered all the worlds through your good conduct. O lord! Knowing this, the great Indra has robbed you of your good conduct. O immensely wise one! Dharma, truth, behaviour, strength and I myself—there is no doubt that all of us find our foundations in good conduct.”’ O Yudhishthira! Having said this, Shri and all the others departed. Duryodhana again spoke to his father and uttered these words. “O descendant of the Kourava lineage! I wish to know the true nature of good conduct. Tell me the means whereby I can acquire good conduct.”

‘“Dhritarashtra said, ‘The means have earlier been instructed by the great-souled Prahrada. O lord of men! Listen briefly to how good conduct can be obtained. There must be non-violence towards all beings, in deeds, thoughts and words. Compassion and generosity are praised as elements of good conduct. For one’s own sake, one must not commit a harsh act that causes injury to another. Nor should one ever do something that one is ashamed of. One should
undertake those tasks that warrant praise in assemblies. O supreme among the Kuru lineage! This is said to be the accumulation of good conduct. Even if a king who does not have good conduct possesses Shri, he will not enjoy her for a long time. The roots will fall down. O son! Know this to be the true nature of good conduct. O son! If you desire prosperity that is superior to that of Yudhishthira, this is what you should do.’”

‘Bhishma said, “O lord of men! This is what Dhritarashtra told his son. O Kounteya! If you act in this way, you will obtain the fruits.”’

‘Yudhishthira said, “O grandfather! You have said that good conduct is the most important thing for a man. How does hope arise and what is its nature? Tell me this. O grandfather! This great doubt has arisen in me. O destroyer of enemy cities! There is no one other than you who knows the truth and can dispel this. O grandfather! I had a great deal of hope about Suyodhana. O lord! When war was near, I thought that he would act as he had been asked to. A great hope is generated in a man and it becomes everything. When that is destroyed, there is no doubt that he suffers a misery that is like death. The evil-minded and evil-souled son of Dhritarashtra destroyed all my hopes. O Indra among kings! I think that I have been foolish. I think that hope is greater than a mountain with all its trees. O king! Or perhaps it is as immeasurable as the sky. O best among the Kuru lineage! It is extremely difficult to understand it
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and it is extremely difficult to obtain. I can see that it is extremely difficult to obtain. Is there anything that is more difficult to obtain than that?”

‘Bhishma replied, “O Yudhishthira! In this connection, listen to what happened. This is the history of what transpired between
Sumitra and Rishabha. Among the Haihayas, there was a rajarshi named Sumitra and he went out on a hunt. Having pursued a deer, he pierced it with an arrow with drooping tufts. The deer was infinite in its valour. Despite being struck by the arrow, it continued to flee and the powerful king swiftly dashed after the deer. O Indra among kings! The deer quickly fled through a hollow and in an instant, began to run through flat terrain again. The king was young, enterprising and strong. With arrows, a bow and a sword, he pursued it, like a swan. He plunged through male and female rivers, lakes and woods. Having crossed through places that were difficult to cross, he chased it into a forest. As it desired, the deer sometimes showed itself to the king and sometimes hid itself from the king. It would then speed on, acquiring greater speed. He struck the resident of the forest with many arrows. O Indra among kings! But it seemed to be playing with him and would again approach near. The leader of a herd of deer would then again speed up, resorting to a greater speed. O Indra among kings! It would forge ahead and then again appear nearby. Sumitra, the destroyer of enemies, affixed a foremost and fierce arrow that was capable of penetrating the inner organs and released it from his bow. However, the leader of a herd of deer advanced far ahead, by a distance that was more than one
govyuti
,
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beyond the reach of the arrow. It then stood there, seeming to laugh at the king. The blazing arrow fell down on the ground.

‘“The deer entered a great forest and the king pursued it there. Having entered the great forest, the king approached a hermitage of ascetics. He was tired and seated himself. The assembled rishis saw him there, with the bow in his hand, exhausted, afflicted and hungry. Following the prescribed rites, they honoured him. The rishis asked that tiger among kings what he wanted. ‘O fortunate one! What is the reason behind your coming to this hermitage? O lord of men! Though you are on foot, you have girded your sword and have a bow and arrows. O one who grants honours! We wish to know why you have come here. What lineage have you been born
in? Tell us what your name is.’ O bull among men! O descendant of the Bharata lineage! At this, the king told the brahmanas everything and also about the pursuit. ‘I have been born in the lineage of the Haihayas. I am Sumitra, the son of Mitra. I was roaming around, slaying herds of deer with thousands of arrows. I am protected by a large army and the advisers and women are with me. I pierced a deer with my arrow. But though pierced by my arrow, it ran away. While running after it as I desired, I arrived in this forest and near you. My prosperity has been destroyed. My hopes have been destroyed. My enterprise has also been destroyed. O ones who are rich in austerities! Having to abandon the signs of the kingship or giving up the city does not cause me as fierce a misery as the dashing of my hopes. The Himalayas, giant among mountains, the ocean, the great store of water are regarded as vast and so is the space between heaven and earth. O ones who are best in austerities! But I cannot see any boundaries to hope. O ones rich in austerities! Everything is known to you. You know everything. O immensely fortunate ones! I am therefore presenting you with the doubt I have. Which seems to be greater in this world, the hope of a man, or the sky? I wish to hear the truth about this. Which is more difficult to obtain? O ones who are always engaged in austerities! If this is not a secret, tell me, without any delay. O bulls among brahmanas! If you do not regard this to be a secret, I wish to hear. However, if this causes a distraction in your austerities, I will desist. I do not wish my question to lead to a long discussion. These are the reasons I wish to hear the truth about this, in detail. You are always engaged in austerities and are extremely controlled. You should tell me.’”’