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The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

T >> Translated by Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2





SECTION CCX

"Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by
the virtuous fowler, resumed again this discourse so pleasing to the
mind. The Brahmana said, "O best of the cherishers of religion, it is
said that there are five great elements; do thou describe to me in full
the properties of any one of the five." The fowler replied, "The earth,
water, fire, air and sky all have properties interlapping each other. I
shall describe them to thee. The earth, O Brahmana, has five qualities,
water four, fire three and the air and sky together three also. Sound,
touch, form, odour and taste--these five qualities belong to earth, and
sound, touch, form and taste, O austere Brahmana, have been described to
thee as the properties of water, and sound, touch and form are the three
properties of fire and air has two properties sound and touch, and sound
is the property of sky. And, O Brahmana, these fifteen properties
inherent in five elements, exist in all substances of which this
universe is composed. And they are not opposed to one another; they
exist, O Brahmana, in proper combination. When this whole universe is
thrown into a state of confusion, then every corporeal being in the
fulness of time, assumes another _corpus_. It arises and perishes in due
order. And there are present the five elementary substances of which all
the mobile and immobile world is composed. Whatever is perceptible by
the senses, is called _vyakta_ (knowable or comprehensible) and whatever
is beyond the reach of the senses and can only be perceived by guesses,
is known to be _avyakta_ (not _vyakta_). When a person engages in the
discipline of self-examination, after having subdued the senses which
have of their own proper objective play in the external conditions of
sound, form, &c, then he beholds his own spirit pervading the universe,
and the universe reflected in itself. He who is wedded to his previous
_karma_, although skilled in the highest spiritual wisdom, is cognisant
only of his soul's objective existence, but the person whose soul is
never affected by the objective conditions around, is never subject to
ills, owing to its absorption in the elementary spirit of Brahma. When a
person has overcome the domination of illusion, his manly virtues
consisting of the essence of spiritual wisdom, turn to the spiritual
enlightenment which illumines the intelligence of sentient beings. Such
a person is styled by the omnipotent, intelligent Spirit as one who is
without beginning and without end, self-existent, immutable, incorporeal
and incomparable. This, O Brahmana, that thou hast enquired of me is
only the result of self discipline. And this self-discipline can only be
acquired by subduing the senses. It cannot be otherwise, heaven and hell
are both dependent on our senses. When subdued, they lead to heaven;
when indulged in, they lead to perdition. This subjugation of the senses
is the highest means of attaining spiritual light. Our senses are at the
(cause) root of our spiritual advancement as also at the root of our
spiritual degradation. By indulging in them, a person undoubtedly
contracts vices, and by subduing these, he attains salvation. The
self-restrained person who acquires mastery over the six senses inherent
in our nature, is never tainted with sin, and consequently evil has no
power over him. Man's corporeal self has been compared to a chariot, his
soul to a charioteer and his senses to horses. A dexterous man drives
about without confusion, like a quiet charioteer with well-broken
horses. That man is an excellent driver who knows how to patiently wield
the reins of those wild horses,--the six senses inherent in our nature.
When our senses become ungovernable like horses on the high road, we
must patiently rein them in; for with patience, we are sure to get the
better of them. When a man's mind is overpowered by any one of these
senses running wild, he loses his reason, and becomes like a ship tossed
by storms upon the high ocean. Men are deceived by illusion in hoping to
reap the fruits of those six things, whose effects are studied by
persons of spiritual insight, who thereby reap the fruits of their clear
perception."'"


SECTION CCXI

"Markandeya continued, 'O Bharata, the fowler having expounded these
abstruse points, the Brahmana with great attention again enquired of him
about these subtle topics. The Brahmana said, "Do thou truly describe to
me, who now duly ask thee, the respective virtues of the qualities of
_sattwa, rajas_, and _tamas_." The fowler replied, "Very well, I shall
tell thee what thou hast asked. I shall describe separately their
respective virtues, do thou listen. Of them _tamas_ is characterised by
illusion (spiritual), _rajas_ incites (men to action), _sattwa_ is of
great grandeur, and on that account, it is said to be the greatest of
them. He who is greatly under the influence of spiritual ignorance, who
is foolish, senseless and given to dreaming, who is idle, unenergetic
and swayed by anger and haughtiness, is said to be under the influence
of _tamas_. And, O Brahmana _rishi_, that excellent man who is agreeable
in speech, thoughtful, free from envy, industrious in action from an
eager desire to reap its fruits, and of warm temperament, is said to be
under the influence of _rajas_. And he who is resolute, patient, not
subject to anger, free from malice, and is not skilful in action from
want of a selfish desire to reap its fruits, wise and forbearing, is
said to be under the influence of _sattwa_. When a man endowed with the
_sattwa_ quality, is influenced by worldliness, he suffers misery; but
he hates worldliness, when he realises its full significance. And then a
feeling of indifference to worldly affairs begins to influence him. And
then his pride decreases, and uprightness becomes more prominent, and
his conflicting moral sentiments are reconciled. And then self-restraint
in any matter becomes unnecessary. A man, O Brahmana, may be born in the
Sudra caste, but if he is possessed of good qualities, he may attain the
state of _Vaisya_ and similarly that of a _Kshatriya_, and if he is
steadfast in rectitude, he may even become a Brahmana. I have described
to thee these virtues, what else dost thou wish to learn?"'"


SECTION CCXII

"'The Brahmana enquired, "How is it that fire (vital force) in
combination with the earthly element (matter), becomes the corporeal
tenement (of living creatures), and how doth the vital air (the breath
of life) according to the nature of its seat (the muscles and nerves)
excite to action (the corporeal frame)?"' Markandeya said, 'This
question, O Yudhishthira, having been put to the Brahmana by the fowler,
the latter, in reply, said to that high-minded Brahmana. (The fowler
said):--"The vital spirit manifesting itself in the seat of
consciousness, causes the action of the corporeal frame. And the soul
being present in both of them acts (through them). The past, the present
and the future are inseparably associated with the soul. And it is the
highest of a creature's possessions; it is of the essence of the Supreme
Spirit and we adore it. It is the animating principle of all creatures,
and it is the eternal _pumsha_ (spirit). It is great and it is the
intelligence and the _ego_, and it is the subjective seat of the various
properties of elements. Thus while seated here (in a corporeal frame) it
is sustained in all its relations external or internal (to matter or
mind) by the subtle ethereal air called _prana_, and thereafter, each
creature goes its own way by the action of another subtle air called
_Samana_. And this latter transforming itself into _Apana_ air, and
supported by the head of the stomach carries the refuse matter of the
body, urine &c, to the kidneys and intestines. That same air is present
in the three elements of effort, exertion and power, and in that
condition it is called _Udana_ air by persons learned in physical
science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name _Vyana_.
And the internal heat is diffused over all the tissues of our system,
and supported by these kinds of air, it transforms our food and the
tissues and the humours of our system. And by the coalition of _Prana_
and other airs, a reaction (combination) ensues, and the heat generated
thereby is known as the internal heat of the human system which causes
the digestion of our food. The _Prana_ and the _Apana_ air are
interposed within the _Samana_ and the _Udana_ air. And the heat
generated by their coalition causes the growth of the body (consisting
of the seven substances, bones, muscles, &c). And that portion of its
seat extending to as far as the rectum is called _Apana_; and from that
arteries arise in the five airs _Prana_, &c. The _Prana_ air, acted on
by the heat strikes against the extremity of the _Apana_ region and then
recoiling, it reacts on the heat. Above the navel is the region of
undigested food and below it the region of digestion. And the _Prana_
and all other airs of the system are seated in the navel. The arteries
issuing from the heart run upwards and downwards, as also in oblique
directions; they carry the best essence of our food, and are acted upon
by the ten _Prana_ airs. This is the way by which patient _Yogins_ who
have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the _Prana_ and the _Apana_ airs are thus present in the body of
all creatures. Know that the spirit is embodied in corporeal disguise,
in the eleven allotropous conditions (of the animal system), and that
though eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that _sattwa, rajas_ and _tamas_, are the attributes of all
life and that life is the attribute of spirit, and that the latter again
is an attribute of the Supreme Spirit. Inert, insensible matter is the
seat of the living principle, which is active in itself and induces
activity in others. That thing by which the seven worlds are incited to
action is called the most high by men of high spiritual insight. Thus in
all these elements, the eternal spirit does not show itself, but is
perceived by the learned in spiritual science by reason of their high
and keen perception. A pure-minded person, by purification of his heart,
is able to destroy the good and evil effect of his actions and attains
eternal beatitude by the enlightenment of his inward spirit. That state
of peace and purification of heart is likened to the state of a person
who in a cheerful state of mind sleeps soundly, or the brilliance of a
lamp trimmed by a skillful hand. Such a pure-minded person living on
spare diet perceives the Supreme Spirit reflected in his own, and by
practising concentration of mind in the evening and small hours of the
night, he beholds the Supreme Spirit which has no attributes, in the
light of his heart, shining like a dazzling lamp, and thus he attains
salvation. Avarice and anger must be subdued by all means, for this act
constitutes the most sacred virtue that people can practise and is
considered to be the means by which men can cross over to the other side
of this sea of affliction and trouble. A man must preserve his
righteousness from being overcome by the evil consequences of anger, his
virtues from the effects of pride, his learning from the effects of
vanity, and his own spirit from illusion. Leniency is the best of
virtues, and forbearance is the best of powers, the knowledge of our
spiritual nature is the best of all knowledge, and truthfulness is the
best of all religious obligations. The telling of truth is good, and the
knowledge of truth may also be good, but what conduces to the greatest
good of all creatures, is known as the highest truth. He whose actions
are performed not with the object of securing any reward or blessing,
who has sacrificed all to the requirements of his renunciation, is a
real _Sannyasin_ and is really wise. And as communion with Brahma cannot
be taught to us, even by our spiritual preceptor,--he only giving us a
clue to the mystery--renunciation of the material world is called
_Yoga_. We must not do harm to any creature and must live in terms of
amity with all, and in this our present existence, we must not avenge
ourselves on any creature. Self-abnegation, peace of mind, renunciation
of hope, and equanimity,--these are the ways by which spiritual
enlightenment can always be secured; and the knowledge of self (one's
own spiritual nature) is the best of all knowledge. In this world as
well as hereafter, renouncing all worldly desires and assuming a stoic
indifference, wherein all suffering is at rest, people should fulfil
their religious duties with the aid of their intelligence. The _muni_
who desires to obtain _moksha_ (salvation), which is very difficult to
attain, must be constant in austerities, forbearing, self-restrained,
and must give up that longing fondness which binds him to the things of
this earth. They call these the attributes of the Supreme Spirit. The
_gunas_ (qualities or attributes) that we are conscious of, reduce
themselves to _agunas_ (non-gunas) in Him; He is not bound by anything,
and is perceptible only by the expansion and development of our
spiritual vision; as soon as the illusion of ignorance is dispelled,
this supreme unalloyed beatitude is attained. By foregoing the objects
of both pleasure and pain and by renouncing the feelings which bind him
to the things of this earth, a man may attain Brahma (Supreme Spirit or
salvation). O good Brahmana, I have now briefly explained to thee all
this, as I have heard. What else dost thou wish to know?"'"


SECTION CCXIII

"Markandeya said, 'When, O Yudhishthira, all this mystery of salvation
was explained to that Brahmana, he was highly pleased and he said
addressing the fowler, "All this that thou hast explained, is rational,
and it seems to me that there is nothing in connection with the
mysteries of religion which thou dost not know." The fowler replied, "O
good and great Brahmana, thou shalt perceive with thine own eyes, all
the virtue that I lay claim to, and by reason of which I have attained
this blissful state. Rise, worshipful sir, and quickly enter this inner
apartment. O virtuous man, it is proper that thou shouldst see my father
and my mother."' Markandeya continued, 'Thus addressed the Brahmana went
in, and beheld a fine beautiful mansion. It was a magnificent house
divided in four suites of rooms, admired by gods and looking like one of
their palaces; it was also furnished with seats and beds, and redolent
of excellent perfumes. His revered parents clad in white robes, having
finished their meals, were seated at ease. The fowler, beholding them,
prostrated himself before them with his head at their feet. His aged
parents then addressed him thus, "Rise, O man of piety, rise, may
righteousness shield thee; we are much pleased with thee for thy piety;
mayst thou be blessed with a long life, and with knowledge, high
intelligence, and fulfilment of thy desires. Thou art a good and dutiful
son, for, we are constantly and reasonably looked after by thee, and
even amongst the celestials thou hast not another divinity to worship.
By constantly subduing thyself, thou hast become endowed with the
self-restraining power of Brahmanas and all thy grandsires and ancestors
are constantly pleased with thee for thy self-restraining virtues and
for thy piety towards us. In thought, word or deed thy attention to us
never flags, and it seems that at present thou hast no other thought in
thy mind (save as to how to please us). As Rama, the son of Jamadagni,
laboured to please his aged parents, so hast thou, O Son, done to please
us, and even more." Then the fowler introduced the Brahmana to his
parents and they received him with the usual salutation of welcome, and
the Brahmana accepting their welcome, enquired if they, with their
children and servants, were all right at home, and if they were always
enjoying good health at that time (of life). The aged couple replied,
"At home, O Brahmana, we are all right, with all our servants. Hast
thou, adorable sir, reached this place without any difficulty?"'
Markandeya continued, 'The Brahmana replied, "Yes, I have." Then the
fowler addressing himself to the Brahmana said to him, "These my
parents, worshipful sir, are the idols that I worship; whatever is due
to the gods, I do unto them. As the thirty-three gods with Indra at
their head are worshipped by men, so are these aged parents of mine
worshipped by me. As Brahmanas exert themselves for the purpose of
procuring offering for their gods, so do I act with diligence for these
two (idols of mine). These my father and mother, O Brahmana, are my
supreme gods, and I seek to please them always with offering of flowers,
fruits and gems. To me they are like the three sacred fires mentioned by
the learned; and, O Brahmana, they seem to me to be as good as
sacrifices or the four _Vedas_. My five life-giving airs, my wife and
children and friends are all for them (dedicated to their service). And
with my wife and children I always attend on them. O good Brahmana, with
my own hands I assist them in bathing and also wash their feet and give
them food and I say to them only what is agreeable, leaving out what is
unpleasant. I consider it to be my highest duty to do what is agreeable
to them even though it be not strictly justifiable. And, O Brahmana, I
am always diligent in attending on them. The two parents, the sacred
fire, the soul and the spiritual preceptor, these five, O good Brahmana,
are worthy of the highest reverence from a person who seeks prosperity.
By serving them properly, one acquires the merit of perpetually keeping
up the sacred fire. And it is the eternal and invariable duty of all
householders."'"


SECTION CCXIV

"Markandeya continued, 'The virtuous fowler, having introduced his
(both) parents to that Brahmana as his highest _gurus_, again spoke to
him as follows, "Mark thou the power of this virtue of mine, by which my
inner spiritual vision is extended. For this, thou wast told by that
self-restrained, truthful lady, devoted to her husband, 'Hie thee to
Mithila; for there lives a fowler who will explain to thee, the
mysteries of religion.'" The Brahmana said, "O pious man, so constant in
fulfilling thy religious obligations, bethinking myself of what that
truthful good-natured lady so true to her husband, hath said, I am
convinced that thou art really endowed with every high quality." The
fowler replied, "I have no doubt, my lord, that what that lady, so
faithful to her husband, said to thee about me, was said with full
knowledge of the facts. I have, O Brahmana, explained to thee all this
as a matter of favour. And now, good sir, listen to me. I shall explain
what is good for thee. O good Brahmana, of irreproachable character,
thou hast wronged thy father and thy mother, for thou hast left home
without their permission, for the purpose of learning the _Vedas_. Thou
hast not acted properly in this matter, for thy ascetic and aged parents
have become entirely blind from grief at thy loss. Do thou return home
to console them. May this virtue never forsake thee. Thou art
high-minded, of ascetic merit, and always devoted to thy religion but
all these have become useless to thee. Do thou without delay return to
console thy parents. Do have some regard for my words and not act
otherwise; I tell thee what is good for thee, O Brahmana _Rishi_. Do
thou return home this very day." The Brahmana replied, "This that thou
hast said, is undoubtedly true; mayst thou, O pious man, attain
prosperity; I am much pleased with thee." The fowler said, "O Brahmana,
as thou practisest with assiduousness those divine, ancient, and eternal
virtues which are so difficult of attainment even by pure-minded
persons, thou appearest (to me) like a divine being. Return to the side
of thy father and mother and be quick and diligent in honouring thy
parents; for, I do not know if there is any virtue higher than this."
The Brahmana replied, "By a piece of singular good luck have I arrived
here, and by a piece of similar good luck have I thus been associated
with thee. It is very difficult to find out, in our midst, a person who
can so well expound the mysteries of religion; there is scarcely one man
among thousands, who is well versed in the science of religion. I am
very glad, O great man, to have secured thy friendship; mayst thou be
prosperous. I was on the point of falling into hell, but was extricated
by thee. It was destined to be so, for thou didst (unexpectedly) come in
my way. And, O great man, as the fallen King Yayati was saved by his
virtuous grandsons (daughter's sons), so have I know been saved by thee.
According to thy advice, I shall honour my father and my mother; for a
man with an impure heart can never expound the mysteries of sin and
righteousness. As it is very difficult for a person born in the Sudra
class to learn the mysteries of the eternal religion, I do not consider
thee to be a Sudra. There must surely be some mystery in connection with
this matter. Thou must have attained the Sudra's estate by reason of the
fruition of thine own past _karma_. O magnanimous man, I long to know
the truth about this matter. Do thou tell it to me with attention and
according to thy own inclination."

"'The fowler replied, "O good Brahmana, Brahmanas are worthy of all
respect from me. Listen, O sinless one, to this story of a previous
existence of mine. O son of an excellent Brahmana, I was formerly a
Brahmana, well-read in the _Vedas_, and an accomplished student of the
_Vedangas_. Through my own fault I have been degraded to my present
state. A certain king, accomplished in the science of _dhanurveda_
(science of archery), was my friend; and from his companionship, O
Brahmana, I, too became skilled in archery; and one day the king, in
company with his ministers and followed by his best warriors, went out
on a hunting expedition. He killed a large number of deer near a
hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a
_rishi_ was wounded by that arrow with its head bent out. He fell down
upon the ground, and screaming loudly said, 'I have harmed no one, what
sinful man has done this?' And, my lord, taking him for a deer, I went
up to him and found that he was pierced through the body by my arrow. On
account of my wicked deed I was sorely grieved (in mind). And then I
said to that _rishi_ of severe ascetic merit, who was loudly crying,
lying upon the ground, 'I have done this unwittingly, O _rishi_.' And
also this I said to the _muni_: 'Do thou think it proper to pardon all
this transgression.' But, O Brahmana, the _rishi_, lashing himself into
a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra
class.'"'"


SECTION CCXV

"'The fowler continued, "Thus cursed by that _rishi_, I sought to
propitiate him with these words: 'Pardon me, O _muni_, I have done this
wicked deed unwittingly. It behooves thee to pardon all that. Do thou,
worshipful sir, soothe yourself.' The _rishi_ replied, 'The curse that I
have pronounced can never be falsified, this is certain. But from
kindness towards thee, I shall do thee a favour. Though born in the
Sudra class thou shalt remain a pious man and thou shalt undoubtedly
honour thy parents; and by honouring them thou shalt attain great
spiritual perfection; thou shalt also remember the events of thy past
life and shalt go to heaven; and on the expiation of this curse, thou
shalt again become a Brahmana.' O best of men, thus, of old was I cursed
by that _rishi_ of severe power, and thus was he propitiated by me.
Then, O good Brahmana, I extricated the arrow from his body, and took
him into the hermitage, but he was not deprived of his life (recovered).
O good Brahmana, I have thus described to thee what happened to me of
old, and also how I can go to heaven hereafter." The Brahmana said, "O
thou of great intelligence, all men are thus subject to happiness or
misery, thou shouldst not therefore grieve for that. In obedience to the
customs of thy (present) race, thou hast pursued these wicked ways, but
thou art always devoted to virtue and versed in the ways and mysteries
of the world. And, O learned man, these being the duties of thy
profession, the stain of evil _karma_ will not attach to thee. And after
dwelling here for some little time, thou shalt again become a Brahmana;
and even now, I consider thee to be a Brahmana, there is no doubt about
this. For the Brahmana who is vain and haughty, who is addicted to vices
and wedded to evil and degrading practices, is like a Sudra. On the
other hand, I consider a Sudra who is always adorned with these
virtues,--righteousness, self-restraint, and truthfulness,--as a
Brahmana. A man becomes a Brahmana by his character; by his own evil
_karma_ a man attains an evil and terrible doom. O good man. I believe
that sin in thee has now died out. Thou must not grieve for this, for
men, like thee who art so virtuous and learned in the ways and mysteries
of the world, can have no cause for grief."