Mahabharata: Volume 4 (27 page)

‘“O Sanjaya! The aged women who possess all the qualities are regarded by us like our mothers. Meet with all those aged women when they are assembled together, and on our behalf, show them honour. ‘O those among you who have sons who are alive! Do your
sons treat you properly and without violence?’ O Sanjaya! Having said this, subsequently tell them that Ajatashatru and his sons are well.
⁹⁷
O Sanjaya! There are those whom you know to be our wives.
⁹⁸
O son!
⁹⁹
All of them should be asked about their welfare. ‘Are you protected properly? Do you have fragrances? Are you uncensured and not distracted when you undertake the duties of the household? O fortunate ones! Do you behave properly towards your fathers-in-law? Are you well and are you treated without violence? Can you ensure your own conducts, so that your husbands remain devoted towards you?’ O Sanjaya! There are those whom you know to be our daughters-in-law.
¹⁰⁰
They have all the qualities and have been born in noble lineages. When you meet them, tell them that Yudhishthira has happily saluted those mothers of children. O Sanjaya! You must meet the maidens in their houses. On my behalf, you must ask them about their welfare and say, ‘May you be fortunate and may you have husbands who are devoted to you. May you also be devoted to your husbands.’ O son!
¹⁰¹
You must ask about the welfare of the courtesan women. ‘Do you have ornaments, garments and fragrances? Are you happy and prosperous, without being frightened? Are your visits short? Are your words shorter?’
¹⁰²
The sons of the servant maids, the servants of the Kurus, the many hunchbacked and crippled ones who have sought refuge, must be told that I am well. Ask how the worst among them fares. ‘Do you continue to be engaged in your old pursuits? Does Dhritarashtra’s son provide you objects of pleasure? There are those who have lost limbs, or are miserable, or dwarfs. Does Dhritarashtra’s son treat you non-violently?’
There are many who are blind and aged. There are many who have to earn a living through their hands. Tell them that I am well and ask how the worst among them fares. ‘Do not be unhappy because of this sorry life. This must be because of sins committed in earlier lives. After subduing my enemies through the aid of my well-wishers, I will sustain you with garments and food. I used to provide stipends to brahmanas. I will provide more in the future. I will see all of you properly taken care of.’ Tell the king
¹⁰³
whatever you hear about their success. There are those who are unprotected, weak and always stupid, preoccupied with their own selves. They are miserable in every way. O son!
¹⁰⁴
You must ask about their welfare on my behalf.

‘“O son of a suta! There are others who have sought refuge with Dhritarashtra’s son, arriving from many directions. On seeing them, or anyone who is deserving of honour, ask if they are well in every way. There are those who have come and others who are arriving—kings and messengers from all the directions. O suta! Ask all of them about their welfare. Later, you should tell them that I am well. There are no warriors on earth who are equal to the ones Dhritarashtra’s son has obtained. But dharma is eternal. And my dharma is that all immensely strong enemies must be destroyed. O Sanjaya! You must make Dhritarashtra’s son, Suyodhana, listen to my final words. ‘The heart in your body has a desire to rule the Kurus without any rivals. This has no rationale. We will not do anything that doesn’t bring you pleasure. Give us our Shakrapura.
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O foremost among the warriors of the Bharata lineage! Otherwise, be prepared to fight.”’

‘Yudhishthira said, “O Sanjaya! The creator places the righteous, the unrighteous, the young, the old, the weak and the strong
under his control. The lord grants learning to children and childishness to the learned. He grants all this when he provides the seed in a being. There is no need to tell you more. You will report it the way it actually is, now that we have cheerfully consulted each other. O son of Gavalgana! Go to the Kurus and show homage to the immensely strong Dhritarashtra. Touch his feet and ask about his welfare. When he is seated, surrounded by the Kurus, tell him, ‘O king! It is through your valour that the Pandavas are living happily. O destroyer of enemies! It is through your favours that they obtained a kingdom while they were still young. After having established them in a kingdom first, do not destroy them by ignoring them now.’ O Sanjaya! No one should enjoy everything alone. ‘O father! We will live together. Do not fall prey to enmity.’ In the same way, lower your head in homage and recount my name to Shantanu’s son, Bhishma, the grandfather of the Bharatas. After having greeted him, you should tell the grandfather, ‘When Shantanu’s lineage was drowning, you rescued it once.
¹⁰⁶
O father!
¹⁰⁷
O grandfather! Act again in that fashion so that your grandsons live with affection among themselves.’ You should speak in the same way to Vidura, the adviser to the Kurus. ‘O peaceful one! O one who wishes for the welfare of Yudhishthira! Speak words of peace.’

‘“Then you should repeatedly speak to the intolerant Prince Suyodhana, entreating him when he is seated in the midst of the Kurus. When Krishna was brought alone into the assembly hall, evil was done towards her. But we ignored it patiently, so that the Kurus might not be slaughtered. The Pandavas have borne hardships earlier and will do so again, though they are stronger now. All the Kurus know this. ‘O peaceful one! You sent us into exile, with deerskin as our garments. We bore those miseries, so that the Kurus might not be slaughtered. When Duhshasana, with your approval, oppressed Krishna by the hair in the assembly hall, we overlooked that also. O scorcher of enemies! But we will fight for our rightful share now.
O bull among men! Turn your mind away from avarice and from grasping the possessions of others. O king! Let there be peace and harmony amongst us. We wish for peace. Give us one province from your kingdom—Kushasthala, Vrikosthala, Asanti, Varanavata and whichever else you pick as the fifth and the last. O Suyodhana! Give five villages to the brothers.’
¹⁰⁸
O Sanjaya! O immensely wise one! Let there be peace between us and our relatives. Let brother be united with brother, and let father be united with son. With smiles, let the Panchalas mingle with the Kurus. I desire to see the Kurus and the Panchalas uninjured. O son!
¹⁰⁹
O bull among the Bharata lineage! Let all of us live happily in peace. O Sanjaya! I am as ready for peace, as I am for war. For the sake of dharma and artha, I can be mild. But I can also be terrible.”’

Vaishampayana said, ‘With the permission of Pandava, Sanjaya then departed, having carried out all the instructions of the great-souled Dhritarashtra. Having reached Hastinapura, he entered swiftly and reaching the inner quarters, told the gatekeeper, “O gatekeeper! Tell Dhritarashtra that I have returned after meeting the Pandavas. If he is awake, tell him that Kshatta
¹¹⁰
wishes to enter after the king knows about his return.” The gatekeeper said, “O lord of the earth! I bow down before you. Sanjaya is here and is waiting at the gate, wishing to meet you. Your messenger has returned, after meeting the Pandavas. O king! Issue orders about what he should do.” Dhritarashtra replied, “Tell him that I am well and am waiting for him. Let Sanjaya be welcome and let him enter. I have always been ready for him. Why is Kshatta waiting at the
gate then?” With the king’s permission, the son of a suta entered the large palace that was protected by wise and brave aryas. The king who was Vichitravirya’s son was seated on a throne and he joined his hands in salutation. Sanjaya said, “O lord of the earth! I am Sanjaya and I am bowing down before you. I have returned after meeting the Pandavas, gods among men. Yudhishthira, Pandu’s intelligent son, has greeted you and has asked about your welfare. O king! He has affectionately asked about your sons and wishes to know if you are happy with your sons and grandsons, and with your well-wishers and advisers, and with all those who are earning a living through you.” Dhritarashtra replied, “O son!
¹¹¹
O Sanjaya! I am greeting you on your return. Is Partha Ajatashatru happy? Is the king well with his sons, his advisers and the younger Kouravas?”
¹¹²

‘Sanjaya said, “Pandu’s son is well with his advisers, even more than you had had known him earlier. The intelligent one does that which ensures dharma and artha. He is extremely learned, has foresight and follows good conduct. The non-violent Pandava is devoted to supreme dharma. He thinks that dharma is superior to riches. O descendant of the Bharata lineage! Those who know him know that he will not follow happiness or pleasure that is against the norms of dharma. A man is controlled by others,
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like a wooden puppet on a string. When I witness Pandava’s hardships, I think that earlier karma
¹¹⁴
determines the destiny of beings. On seeing the taints of your deeds, with the evil it leads to and its terrible form, I think that as long as a man desires that which is right, a man obtains praise. Ajatashatru has given up evil, like a snake discards its useless skin. Having transferred sins to you, the brave Yudhishthira is resplendent in his conduct. O king! Learn how your deeds have harmed you. They are not united with dharma and artha and are
not the conduct of aryas. O king! You have only obtained ill fame. That evil cannot be removed and will be with you in the hereafter. You have ignored them and have followed your son and wish to obtain an objective that is impossible to attain. The earth has loudly proclaimed that this is adharma. O foremost among those of the Bharata lineage! This was not an act that was worthy of you. One who is weak in intelligence, one who is born from an inferior lineage, one who is violent, one who remembers enmity for a long time, one who does not know about the conduct of kshatriyas and one who is weak in valour, such a person will not be able to overcome the disaster that adharma brings. One who is born in a noble lineage, one who follows dharma, one who is famous, one who is greatly learned, one who is in control of his soul and one who places dharma and artha over everything else, such a person lives happily. In no other way, can one overcome destiny. How can one who has intelligent advisers, who are well versed in the canons of dharma and artha, be foolish enough to commit such a violent act, as if one did not possess all the good counsel? These learned advisers have assembled together and have always advised about your tasks. They have arrived at the firm conviction that the hell that will wreak the destruction of the Kurus is imminent. The Kurus will be destroyed before their time, if Ajatashatru counters the evil with evil and passes on the evil to you. There will be censure for you in this world. Was it not in accordance with the will of the gods that Partha set his eyes on the supreme world?
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He ascended there, and was honoured. There is no doubt that this wasn’t because of human action. In examining the qualities of deeds, that which has been and that which will be, King Bali came to the conclusion that the present was transient.
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He decided that destiny was the root cause of everything. The eyes, the ears, the nose, the skin and the tongue—these are the sources of knowledge for beings. When the thirst has been quenched, these are content.
Therefore, one should happily control them.
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There are others who think that if performed well, a man’s deeds take on forms of their own. The child is the outcome of the deeds of the mother and the father and in due course, grows through the intake of food. O king! One is subject to pleasant and unpleasant, happiness and unhappiness, censure and praise. One censures others for committing a crime and praises them for good conduct. I censure you for discord among the Bharatas. This will lead to the destruction of many beings. Because of the crimes of your deeds, the Kurus will be burnt up, like the one with the black form
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burns up dry wood. O king! O Indra among kings! Among all those in this world, you alone have come under the control of the sons that were born to you. At the time of the gambling match, you praised the one whose soul was overtaken by desire. Now witness the calamity that has been brought down on him. O Indra among men! You accepted those who are unworthy. O king! You rejected those who are worthy. O Kouravya! You are now feeble and are incapable of protecting this extensive earth. I am exhausted from the speed of the chariot. O lion among men! I seek your permission to sleep. In the assembly hall tomorrow, the assembled Kurus will listen to the words that Ajatashatru has sent.”’

This section has 541 shlokas and nine chapters.

Chapter 696(33): 104 shlokas
Chapter 697(34): 83 shlokas
Chapter 698(35): 67 shlokas
Chapter 699(36): 72 shlokas
Chapter 700(37): 60 shlokas
Chapter 701(38): 44 shlokas
Chapter 702(39): 70 shlokas
Chapter 703(40): 30 shlokas
Chapter 704(41): 11 shlokas

Prajagara
means sleeplessness, lying awake at night. This parva is so named because Dhritarashtra cannot sleep at night. He still does not know Yudhishthira’s message and summons Vidura. Vidura advises Dhritarashtra.

Vaishampayana said, ‘The immensely wise Dhritarashtra, lord of the earth, told the gatekeeper, “I wish to see Vidura. Bring him here immediately.” Having been sent by Dhritarashtra, the messenger told Kshatta,
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“O immensely wise one! Our lord, the great
king, wishes to see you.” Having been thus addressed, Vidura went to the king’s palace and said, “O gatekeeper! Inform Dhritarashtra that I am here.” The gatekeeper said, “O Indra among kings! On your instructions, Vidura has arrived. He wishes to see your feet. Instruct me about what he should do.” Dhritarashtra replied, “Allow the immensely wise and far-sighted Vidura to enter. I am always ready to see Vidura.” The gatekeeper said, “O Kshatta! Enter the inner quarters of the wise and great king. The king has told me that he is always ready to see you.” Vidura then entered Dhritarashtra’s abode. He joined his hands in salutation and told the lord of men, who was immersed in thought, “O immensely wise one! I am Vidura and I have arrived here on your instructions. Please tell me if there is anything that I should do.” Dhritarashtra said, “O Vidura! Sanjaya has returned. He has left after berating me. He will recount Ajatashatru’s words in the midst of the assembly hall. I do not yet know the words that brave one among the Kurus
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has addressed towards me. Therefore, my body is burning and I am suffering from sleeplessness. What do you think should be heard by someone who is awake and whose mind is burning? O son!
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Tell me. You are knowledgeable about dharma and artha. Ever since Sanjaya has returned after meeting the Pandavas, I am unable to obtain the peace of mind that I should. All my senses are distracted now. I am reflecting about what he is going to say.” Vidura replied, “If a weak one is attacked by a stronger enemy, if one’s faculties are weak, if one has lost everything to a lecher or a thief, one is overcome by sleeplessness. O lord among men! It is certain that you have not been touched by these great calamities. Nor can you be tormented because you are covetous of the riches of others.” Dhritarashtra said, “I wish to hear from you words about dharma and about that which leads to supreme welfare. In this lineage of
rajarshi
s, you are the only one who is regarded as wise.”

‘Vidura said, “One who does not serve that which is censured, is praised. He is not an atheist and has faith. These are the signs of one
who is learned. One who does not deviate from his objective because of anger, joy, pride, false modesty and a false sense of vanity, is regarded as learned. One whose planned deeds and counsel are not known to others, but are known only after the tasks have been executed, is regarded as learned. He whose deeds are not obstructed by cold and heat, fear and affection, prosperity and adversity, is regarded as learned. One who wisely follows dharma and artha, and artha over kama for the sake of the hereafter, is regarded as learned. They exert to the best of their ability. They act to the best of their ability. They disregard nothing. O bull among the Bharata lineage! Such men are regarded as learned. He learns quickly. He listens patiently. He pursues the objective because of artha, not because of kama. If not asked, he does not dabble in the affairs of others. These are the first signs of a wise and learned one. They do not hanker after the unobtainable. They do not sorrow over what has been lost. They are not deluded in times of adversity. Such men are regarded as learned. He decides on a course of action and does not stop before the task has been accomplished. He does not waste time and is in control of his soul. Such a man is regarded as learned. They are attracted towards the tasks of aryas. They perform tasks that bring prosperity. They do not disregard that which ensures welfare. O bull among the Bharata lineage! Such ones are learned. He is not overjoyed because of honours. He is not tormented because of neglect. He is as undisturbed as a pond near the Ganga. Such a person is regarded as learned. He knows about the nature of all beings. He is familiar with the nature of all deeds. He knows the nature of men. Such a man is regarded as learned. He is skilled in words. He can talk about diverse subjects. He is quick to understand and possesses intellect. He can quickly explain what is in the texts. Such a man is regarded as learned. His wisdom facilitates his learning. His learning facilitates his wisdom. He does not transgress the norms laid down for aryas. Such a person obtains the appellation of a learned one.

‘“If one is not learned and vain, if one is poor and proud, if one strives for artha without performing deeds, the learned regard such persons as stupid. He gives up his own objectives and tends to the
objectives of others. He resorts to falsehood for the sake of his friends. Such a person is regarded as stupid. He desires that which should not be desired. He gives up those that should be desired. He hates those who are stronger. Such a person is stupid in intelligence. He acts like a friend towards an enemy. He hates and harms those who are friends. He postpones tasks that should be performed. He procrastinates in every way. He takes a long time over something that should be done fast. O bull among the Bharata lineage! Such a person is stupid. He enters when he is not invited. He speakes a lot, even though he has not been asked. He trusts those who should not be trusted. He is worst among men and is stupid in his intelligence. Though he is the one who should be blamed, he is quick to blame others. He is angered, though he has no powers. Such a person is regarded as the most stupid among men. He ignores his own strength. He gives up dharma and artha. He wishes to obtain that which is unattainable, but without performing tasks. He is said to be stupid in his intelligence. O king! He instructs those who are not his pupils. He serves those who are hollow. He honours those who are ignoble. Such a person is known as stupid in intelligence. However, one who has obtained a great deal of riches, learning and power, and yet roams around without any show of pride, he is said to be learned. Who can be crueller than one who eats, lives and dons expensive garments alone, without sharing them with his servants? One person performs evil deeds, but the fruits are borne by many. Others enjoy, while the doer alone is blamed. A single arrow released by an archer may kill, or it may not kill. But when an intelligent person uses his intelligence,
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it can destroy a kingdom, together with its king.

‘“Having differentiated between the two
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with the use of the one,
⁶
bring the three
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under your control by using the four.
⁸
Conquer the
five.
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Know the six.
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Stay away from the seven
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and be happy. Poison kills one. Only one is killed with a weapon. But the disclosure of counsel destroys a kingdom and a king, with the subjects. One should not eat tasty food alone. One should not think only about one’s own objectives. One should not travel alone. One should not be awake alone, when the others are asleep. There is one without a second.
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O king! You have not been able to comprehend Him. He is the truth. He is the staircase to heaven. He is like a boat in the ocean. Those who are forgiving have one taint, and there is not a second one to be seen. People think that a forgiving one is incapable. There is one dharma that is supreme. Forgiveness alone brings supreme peace. Learning brings supreme satisfaction. Non-violence takes one to happiness.

‘“The earth destroys two, like a snake destroys those who live in holes—a king who is not aggressive, and a brahmana who has not dwelt away from home.
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Through two deeds, a man can be radiant in this world—by not speaking harsh words and by not requesting dishonourable ones. O tiger among men! There are two kinds of people who trust others—women who desire those who are desired,
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and people who honour those who are honoured.
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There are two sharp thorns that dry up the body—desire on the part of those who are poor, and anger on the part of those who are powerless. O king! There are two kinds of men who are established above heaven—
powerful ones who are forgiving, and generous ones who are poor. There are two kinds of abuse of property that has been acquired through rightful means—giving it to those who are unworthy, and not giving it to those who are worthy.

‘“O bull among the Bharata lineage! It has been heard that there are three courses of action for men—inferior, medium and superior. This is known to those who are learned in the Vedas. O king! There are three kinds of men—inferior, medium and superior.
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They should accordingly be employed in three different kinds of duties. O king! There are three who cannot own property—a wife, a slave and a son. Whatever riches they obtain, belongs to the one who owns them.

‘“Those who are learned have said that a greatly strong king should avoid consultations with four—those who have limited intelligence, those who procrastinate, those who are lazy and those who are flatterers. O father!
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You have been blessed with fortune. While you are following the dharma of a householder, four kinds of people should dwell in your house—a relative who is aged, one who is born from a noble lineage but is in distress, a friend who is poor and a sister who does not have offspring. O great king! When he was asked by Indra of the thirty gods, Brihaspati said that four things bear instant fruit. Listen to them—the resolution of the gods, the intellect of the wise, the humility of the learned and the destruction of those who perform evil deeds.

‘“O bull among the Bharata lineage! Men must carefully tend to five fires—the father, the mother, the fire, one’s own self and the preceptor. Through worshipping five, one obtains fame in this world—gods, ancestors, men, mendicants and guests. There are five who follow, wherever you go—friends, enemies, those who are neutral, those you live on and those who are supported by you. On earth, if there is a hole in any of the five senses,
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it is like wisdom draining out from the bottom of a water pot.

‘“A man who desires prosperity must avoid six vices—sleep, drowsiness, fear, anger, laziness and procrastination. A man must avoid these six, like a broken boat in the ocean—a preceptor who does not teach, an officiating priest who has not studied, a king who does not protect, a wife who speaks unpleasantly, a cowherd who desires a village and a barber who desires the forest. There are six qualities that a man must never give up—truthfulness, generosity, endeavour, lack of jealousy, forgiveness and fortitude. He who always controls these six qualities within himself and has conquered his senses, is never touched by sin and is united with prosperity. There are six who live off six others and there isn’t a seventh like this—thieves live on those who are careless, physicians on diseases, wayward women on lechers, priests on those who offer sacrifices, kings on those who quarrel and the learned always live on fools.

‘“A king must always avoid addiction to seven vices. Otherwise, kings who have established themselves are often destroyed because of these—women, dicing, hunting, drinking, harsh words as the fifth, great severity of punishment and the abuse of wealth.

‘“There are eight causes that lead to a man’s destruction—first, hatred of brahmanas; acting against brahmanas; acquiring the wealth of brahmanas; a desire to kill brahmanas; delight when they are censured; disapproval when they are praised; not remembering them when tasks have to be performed; and finding fault when they ask. Knowing these vices, a wise and learned man should avoid them. O descendant of the Bharata lineage! These are the eight that are the fresh butter of delight and are seen to provide happiness when they are present—union with friends, large inflows of wealth, the embrace of a son, sexual intercourse, pleasant conversation at the right time, high positions for one’s allies, the attainment of desired objectives and honour in the assembly of men.

‘“The abode has nine gates, three pillars and five witnesses. These are presided over by the soul.
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The learned one who knows this is supreme among the wise.

‘“O Dhritarashtra! There are ten who do not know dharma. Listen to who they are—the intoxicated, the deluded, the insane, those who are tired, those who are angry, those who are hungry, those who are hasty, those who are timid, those who are greedy and those who are driven by lust. These are the ten. Therefore, a learned one should avoid such sentiments.

‘“On this, an ancient history is recounted, about what the Indra among the asuras, told Sudhanva for the welfare of his son.
²⁰
‘The king who gives up desire and anger and donates riches to worthy ones is discriminating, learned and is quick to act. He is regarded as an authority by all the worlds. He knows how to make other men trust him. Once crimes have been established, he punishes with the staff. He knows his limits and is also forgiving. All prosperity descends on such a person. He does not think lightly of a weak enemy, but uses his intelligence to deal with him. He does not desire conflict with those who are strong. He exhibits valour when it is the right time and is wise. He is not distressed in a time of calamity. He perseveres in his efforts, without being distracted. In times of unhappiness, he conquers his soul. Such an eminent one triumphs over his enemies. He never remains away from home without a purpose. He does not have an alliance with the wicked, or consort with another person’s wife. He is not insolent, or prone to thievery. He is not ungrateful, or addicted to liquor. A person who avoids these traits is always happy. He never strives extremely hard for objectives. When he is appealed to, he states the exact truth. He does not enter into a quarrel over a trifle. He is not stupid and is not angered when he is not honoured.
He is not envious towards others. When he is weak, he does not enter into a feud. He does not speak too much and pardons a quarrel. Such a person is praised everywhere. He never dons the demeanour of the arrogant. He never speaks to others about his manliness. He does not utter harsh words in a moment of forgetfulness. People always look upon him affectionately. He does not revive enmity that has been pacified. He does not have excessive arrogance, or excessive humility. When faced with difficulties, he does not act out of anger. Such a person is regarded as supreme among those who follow arya codes of conduct. He is not supremely delighted at his own happiness. He is not content at the unhappiness of others. After having donated, he does not repent later. Such a person is regarded as virtuous and arya in conduct. He wishes to know about the dharma and conduct of different countries and different races.
²¹
Wherever he goes, he always learns about the superior and the inferior. Such a person is regarded as a lord by great ones. He avoids insolence, delusion, jealousy, evil action, hatred against the king, ingratitude and historical enmity, and conversations with the drunk, the insane and the wicked. Such a person is regarded as foremost among wise ones. Self-control, purity, devotion to the gods, auspicious acts, penances, as laid down by many people—one who observes these daily rites, is honoured by the gods. He has a matrimonial alliance with an equal, and not with someone who is inferior. He has friendships and dealing and conversations with those who are equal. He places the possession of special qualities above everything else. He is wise and his conduct is in accordance with the best policy. He eats in moderation, after having shared with those who are dependent on him. He sleeps little, but performs a lot of tasks. If asked, he gives even to his enemies. Calamities never confront a person with a soul like that. The desires, intentions and motivations behind his deeds are never known to others. His counsels are kept secret. Such a person’s objectives are never unfulfilled, not even by a trifle. He is engaged in the welfare of all beings. He is truthful, mild, generous and is pure in his sentiments. He is known
among his relatives as a great gem. Such a man is ashamed of his own faults. He is revered by all the worlds as a preceptor. His energy is infinite. His mind is excellent and he is controlled. He is radiant in his energy, like the sun.’
²²