‘When the citizens returned, the Pandavas ascended their chariots and went to a large banyan tree named Pramana, situated on the banks of the Jahnavi.6 The Pandavas reached the banyan tree at the close of the day. The brave warriors touched the pure water and spent the night there. Stricken with grief, they spent the night there, subsisting only on water. Some brahmanas had followed them out of the love they bore for them, with their disciples and relatives. Some maintained the fire,7 while others did not. Surrounded by those who knew the brahman, the king8 was radiant. At the hour that is both beautiful and terrible,9 the fires were lit and after chanting the name of the brahman, conversations continued. In voices that were as soft as those of swans, the foremost among the brahmanas consoled the king, supreme among Kurus, and they spent the entire night.’
299(2)
Vaishampayana said, ‘Those performers of unsullied deeds10 were ready to leave for the forest. When night had passed and morning dawned, the brahmanas who subsisted by begging for alms stood before them. At that, Kunti’s son Yudhishthira spoke to them. “We have been robbed of everything. We have been robbed of our kingdom. We have been robbed of our prosperity. In our sorrow, we will now go to the forest and live on fruit, roots and meat. The forest is full of many dangers and has many predators and serpents. It seems to me that without a doubt, you will face many difficulties there. The sufferings of brahmanas overwhelm even the gods, not to speak of men. O brahmanas! Return where you wish to go.” The brahmanas replied, “O king! We are ready to travel where you are travelling. Please do not abandon those who are devoted to you and those who can see what true dharma is. The gods themselves show compassion for their devotees, especially brahmanas who follow good conduct.” Yudhisthira said, “O brahmanas! I too always have supreme devotion towards brahmanas. But the difficulties of my associates overwhelm me. My brothers are capable of collecting fruit, roots and deer. But they are deluded by the misery and the sorrow that has overtaken them, by the oppression faced by Droupadi and by the robbing of the kingdom. Since they are so miserable and wretched, I cannot impose painful tasks on them.”11 The brahmanas replied, “O lord of the earth! Do not have any thoughts in your heart about our subsistence. We will follow you. We will find our food ourselves in the forest. We will bring you good fortune through our meditation and our prayers. We will entertain you in the forest through stories and ourselves be happy.” Yudhishthira said, “There is no doubt that it will be this way. We will find pleasure in associating with brahmanas. But because of the lowly condition to which I have been reduced, I only see my own inferiority. How can I witness all of you collecting your own food and suffer undeserved difficulties because of your affection for me? Shame on the evil sons of Dhritarashtra!” Having said this, the king sat down on the ground and began to sorrow.
‘There was a learned brahmana named Shounaka. He was skilled in samkhya yoga12 and he spoke to the king, “There are a thousand reasons for grief and a hundred reasons for fear that delude people every day. But not those who are learned. Intelligent ones like you do not get caught in deeds that are counter to knowledge and afflicted by many faults, so that welfare is destroyed. O king! The eight13 forms of knowledge exist in you. This is the best of everything and destroys evil, and is in conformity with shruti14 and smriti.15 When calamities arise because of penury or hardship, or are caused by the deeds of kin, learned ones like you don’t become miserable because of physical or mental sorrow. Listen. I will recount to you the shlokas that the great-souled Janaka16 chanted in earlier times, for imparting stability to one’s soul. ‘The world is engulfed in two kinds of misery, those resulting from the mind and from the body. Individually and collectively, listen to the means of alleviating them. There are four kinds of reasons behind physical sorrow—disease, the touch of something painful, labour and distance from loved things. Mental and physical pain can be reduced through treatment, or by not thinking about them. These are the two courses of action. That is the reason intelligent physicians first try to pacify mental pain by saying that which brings pleasure and offering objects that bring pleasure. Just as a hot iron ball affects the water in a pot, mental pain affects the body. Just as water quenches fire, knowledge quenches mental ailments. When the mind is pacified, the body is also pacified. The root of all mental ailments is affection. Affection makes a man attached and that leads to misery. Attachment is the root of all unhappiness and attachment causes fear. Every kind of unhappiness and happiness results from attachment. It is attachment that leads to the desire for material objects. Both are evil, but the former has been said to be more serious.17 The fire in a hollow tree burns down the entire tree, right to the roots. Like that, the evil of attachment, no matter how small, destroys dharma and artha. He who has withdrawn is not detached. But one who can see the faults18 from proximity is dispassionate, bears no hatred and is detached from objects. Therefore, one should not be attached to one’s allies, one’s friends or the riches one has accumulated. Learning destroys attachment to that which results from one’s body. Like water on a lotus leaf, one who is united with the learning of the sacred texts has controlled his soul and is not touched by affection. A man overcome with attachment is immersed in desire. From the desire that is created, thirst expands.19 Thirst is everything evil and always disturbs man. It is terrible and leads to a lot that is against dharma. It ties one down in sin. Those who cannot give it up are deluded. It does not decay with the body’s decay. It is like a fatal disease. He who discards this thirst, becomes happy. This thirst has no beginning and no end. It destroys men from inside their bodies. Like a fire that has no origin but has arisen, it destroys. Like kindling is destroyed by the fire that it has created, one who has not controlled his soul is destroyed through his natural avarice. Just as those who are alive are scared of death, those who have riches are always scared of the king, water, fire, thieves and relatives. A meat in the air is devoured by birds, on the ground by predatory beasts and in the water by fish. But one with riches is devoured everywhere. To some men, riches are the source of disaster. A man who is addicted to the superiority of riches will never attain superiority. Therefore, the acquisition of riches always increases the delusion of the mind and is the source of miserliness, insolence, vanity, fear and anxiety. The wise ones know that riches are the source of miseries in bodies. There is misery in earning riches, preserving it and in its decay. Its destruction brings unhappiness. Its expenditure brings unhappiness. Even then, people murder for riches. There is unhappiness in giving up riches. But there is unhappiness also in preserving it. Since its possession brings such misery, one should not think about its loss. Deluded ones are always dissatisfied, the learned are content. There is no end to thirst. Contentment is the supreme happiness. The learned ones know that youth, beauty, life, collection of riches, prosperity and association with loved ones are temporary and never crave for these. Therefore, one should refrain from accumulation of riches and consequent unhappiness. One who has accumulated riches is never seen without difficulties. For this reason, those who are righteous praise those who have no desire for wealth. It is better not to touch mud than wash after touching it.’20 O Yudhisthira! Therefore, you should not have a desire for riches. If you wish to act in accordance with dharma, free yourself from desire for riches.”
‘Yudhishthira replied, “O brahmana! I do not desire riches because I wish to enjoy them after acquisition. I do not desire them out of avarice. I desire them so that I can support the brahmanas. O brahmana! How can someone like me, who is in the householder stage, fail to support and sustain those who follow him? It is taught that one must divide among all beings. One who is a householder should give to those who do not cook themselves.21 The houses of good men should never lack four things—grass, ground, water and welcoming words. Those who are sick must be given a bed.22 Those who are tired of standing must be given a seat.23 Those who are thirsty must be given a drink and those who are hungry must be given food. One’s eyesight must be given.24 One’s heart must be given.
One’s pleasant words must be given. One must stand up to greet the guest and offer him proper homage. Agnihotra, bulls, kin, guests, relatives, sons, wives and servants—burn down those who do not offer homage. No one should cook food only for one’s own self. Nor should animals be killed in vain. No one should eat food oneself, without having offered it in the proper fashion. In the morning and in the evening, let food be spread out on the ground for dogs, svapachas,25 birds and the Vishvadevas.26 Eating the food that is left is like partaking of ambrosia. What is left at the end of a sacrifice is also like ambrosia. It is said that one who leads the life of a householder while following these practices follows the supreme dharma. O brahmana! What do you think?”
‘Shounaka said, “Alas! It is a great misery that the world is full of contradictions. The evil find satisfaction in that which scares the good. Driven by delusion and attachment, slaves to gratification of their senses, foolish men perform many acts for the sake of the penis and the stomach. Like a charioteer who has lost control over evil and wild horses, even sensible men lose their bearing and are led astray by their senses. When any of the six senses27 comes close to an object, preconceived desire springs up in the mind and manifests itself through them. When the mind is directed towards enjoying the object of the senses, attachment and resolution are created. That resolution is the seed of desire towards an object, and pierced, one falls into the flames of avarice, like a moth in its greed for light. Thus, immersed in the great delusion of happiness and deluded by the desire for pleasure and food, he does not know his own self. He descends on earth, from one womb to another. As a result of ignorance, karma and thirst, he is whirled around in a wheel, changing from one being to another—from Brahma to a blade of grass, born repeatedly in water, on the ground and in the sky. This is the path of those who don’t know. Listen to that of the ones who know. This is the way of those who are always devoted to superior dharma and seek to free themselves. These are the words of the Vedas. Act, but be detached from the act. According to this, one should not practise any dharma because of desire. It has been said that there is an eightfold path towards dharma—sacrifices, studying, gifts, austerities, truthfulness, forbearance, self-control and lack of avarice. Of these, the first four are established in pitriyana.28 Therefore, one should always act because a deed has to be done, not because of desire. The second four represent devayana,29 always followed by those who are virtuous. One whose soul is pure should always travel along these eight paths—through correct resolution and association, correct deprivation of the senses, correct observance of the specific vows, correct serving of superiors, correct regulation of food, correct studying and dissemination, correct renunciation of rituals and correct restraining of thoughts. Those who have conquered life30 perform their deeds in this way. It is because they are united with the powers of yoga and are bereft of attachment and hatred that gods like the Rudras, the Sadhyas, the Adityas, the Vasus and the Ashvins are able to sustain beings and possess prosperity. O Kounteya! O descendant of the Bharata lineage! Like them, you must attain great equanimity. You must seek to obtain success in austerities and in yoga. Through your deeds, you have already obtained success for your father and your mother. So that you can sustain the brahmanas, you must now seek success in your austerities. Those who obtain such success can obtain whatever they wish because of that. Therefore, practise austerities. Accomplish everything that your soul desires.”’
300(3)
Vaishampayana said, ‘Having heard these words of Shounaka, Kunti’s son Yudhishthira went to his priest and in the midst of his brothers, said, “These brahmanas are learned in the Vedas. When I left, they followed me. I am immersed in many miseries and do not have the powers to sustain them. I cannot abandon them. But nor do I have the powers to give to them. O illustrious one! Please tell me. What is the right course of action for me?” Dhoumya, supreme among those who uphold dharma, thought for a moment about what was the right course of action in accordance with dharma. He then spoke these words to Yudhishthira, “In ancient times, when beings were created, they suffered from great hunger. Like their own father, Savita31 felt compassion for them. While proceeding on his northern course,32 he used his energy to suck up the juices. Then, returning on his southern course,33 the sun placed them in the earth. When he became lord of the fields, the lord of the herbs34 collected the sun’s energy and created the clouds. Sprinkled with the moon’s energy, it is the sun himself who is created as the herbs with six flavours.35 It is this that provides food to all beings on earth. Thus, it is the sun that provides food for sustaining the lives of all beings. He is the father of all beings. Therefore, seek refuge with him. All great-souled kings, pure in birth and in deeds, save all their subjects by resorting to great austerities. Bhima,36 Kartavirya, Vainya and Nahusha—all of them saved their subjects through austerities, yoga and meditation. O one with dharma in your heart! O descendant of the Bharata lineage! You have been purified through your deeds. Like that, basing yourself in dharma, you must sustain the brahmanas by resorting to austerities.” Having been thus addressed by Dhoumya in words that were appropriate for the time, the pure-souled Dharmaraja undertook supreme austerities. After touching the waters of the Ganga and the wind, the one with dharma in his soul resorted to yoga and pranayama, controlled his senses and lived on air, worshipping Divakara37 with offerings of flowers and fireless oblations.’
Janamejaya asked, ‘For the sake of the brahmanas, how did King Yudhishthira, bull among the Kurus, worship Surya, whose valour is extraordinary?’
Vaishampayana said, ‘O king! After purifying yourself, listen attentively to my words. O Indra among kings! Find the time and I will tell you everything in detail. O immensely intelligent one! Listen to the one hundred and eight pure names38 that were recited by Dhoumya to Partha, best among great-souled ones—Surya, Aryama, Bhaga, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastiman, Aja, Kala, Mrityu, Dhata, Prabhakara, Prithivi, Apa, Teja, Kha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha, Angaraka, Indra, Vivasvat, Diptamshu, Shuchi, Shouri, Shanaischara, Brahma, Vishnu, Rudra, Skanda, Vaishravana, Yama, Vaidyuta, Jathara, Aindhana, Tejaspati, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta, Dvapara, Kali, Sarvamarashraya, Kala, Kashtha, Muhurta, Paksha, Masa, Ritu, Samvatsarakara, Ashvattha, Kalachakra, Vibhavasu, Purusha, Shashvata, Yogi, Vyaktavyakta, Sanatana, Lokadhyaksha, Prajadhyaksha, Vishvakarma, Tamonuda, Varuna, Sagara, Amshu, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvabhutanishevita, Mani, Suvarna, Bhutadi, Kamada, Sarvatomukha, Jaya, Vishala, Varada, Shighraga, Pranadharana, Dhanvantari, Dhumaketu, Adideva, Aditya,39 Dvadashatma, Aravindaksha, Pita, Mata, Pitamaha, Svargadvara, Prajadvara, Mokshadvara, Trivishtapa, Dehakarta, Prashantatma, Vishvatma, Vishvatomukha, Characharatma, Sukshmatma, Maitra and Vapushanvita. These are the sacred one hundred and eight names of the great-souled Surya, all deserving of praise.40 They were recounted by the great-souled Shakra. Narada obtained them from Shakra and Dhoumya obtained them later. Yudhishthira got them from Dhoumya and obtained all that he desired.
‘You who are served by the masses of the gods, the ancestors and the yakshas. You who are worshipped by the asuras, nishacharas and siddhas. You who are like the fire and the best of gold. O Bhaskara!41 With you in my mind, I bow down before you.42 He who recites this at the time of sunrise with a calm frame of mind obtains sons and a treasury of riches and gems. Such a man can always remember his past lives. He obtains memory and supreme wisdom. Let a man recite this chant to the supreme of gods, after concentrating and purifying his mind. He will be freed from the fire and ocean of grief and will obtain everything that his mind desires.’
301(4)
Vaishampayana said, ‘At that,43 Divakara was pleased and showed himself to the Pandava in his own body. He was radiant and blazed like the fire. “O king! You will get everything that you wish for. I will provide you food for the twelve years. There will be no shortage of the four kinds of food in your kitchen—fruit, roots, meat and vegetables. There will be no shortage of ma
ny riches too.” Having said this, he vanished.44
‘Having obtained this boon, Kounteya, knowledgeable in the ways of dharma, arose from the water.45 The one without decay grasped Dhoumya’s feet and embraced his brothers. He went and met Droupadi. While she watched, the lord Pandava cooked the food in the kitchen. However, once cooked, the four kinds of forest fare46 increased and became inexhaustible. With that, he fed the brahmanas. When the brahmanas had been fed and his younger brothers had also eaten, Yudhishthira later ate the remainder and this came to be known as vighasa.47 After feeding Yudhishthira, Parshati48 ate the remnants. The lord,49 who was as radiant as Divakara himself, thus obtained a boon from Divakara and gave the brahmanas all that they desired. On the appointed tithis and nakshatras, with his priest at the forefront, he performed sacrifices in accordance with the mantras and the rituals. Thereupon, with their departure blessed, the Pandavas, with Dhoumya and surrounded by a mass of brahmanas, left for the forest of Kamyaka.’
302(5)
Vaishampayana said, ‘After the Pandavas had left for the forest, Ambika’s son,50 whose wisdom was in his eyes,51 was tormented and happily seated himself.52 The king spoke these words to the infinitely intelligent Vidura, who had dharma in his soul, “Your intelligence is like that of the pure Bhargava.53 You know all the subtleties of supreme dharma. The Kouravas applaud you as one who is impartial. Tell me what is right for me and for them.54 O Vidura! Now that all this has happened, what should be done? How can the citizens be made to show us respect? They55 may destroy us from our roots. But I don’t want their destruction either.”
Mahabharata Vol. 2 (Penguin Translated Texts) Page 27
