322(25)
Vaishampayana said, ‘When they had left, Kounteya Yudhisthira, who was always wedded to the truth and had dharma in his soul, told all his brothers, “We will have to live in this deserted forest for twelve years. Look for a place in this great forest that has many deer and birds, with many flowers and fruit, beautiful and pure and frequented by virtuous men. We will happily spend these many autumns151 there.” When he had thus spoken, Dhananjaya replied to Dharmaraja, after having honoured that intelligent one like a preceptor and offering him the homage due to a preceptor. “You have worshipped the ancient maharshis. There is nothing in the world of men that is not known to you. O bull among the Bharata lineage! You have always worshipped brahmanas like Dvaipayana152 and the immensely ascetic Narada. He153 has control over himself and always roams at the gates of all the worlds, from the world of the gods to the world of Brahma and that of gandharvas and apsaras. Without a doubt, you know the ways of all brahmanas. O lord of the earth! You know their influence and everything. O king! You yourself know what will bring us the best welfare. O great king! We will fix our abode wherever you desire. There is a lake here known as Dvaitavana. It is frequented by virtuous people. It is beautiful and has many flowers and fruit. It is frequented by many types of birds. O king! If it so pleases you, I think we can spend our twelve years here. Or do you think otherwise?” Yudhishthira said, “O Partha! I agree with what you have said. Let us go to the great, pure and famous lake of Dvaitavana.” Thereupon, all the Pandavas, who always walked along the path of dharma, went to the sacred lake of Dvaitavana.
‘They were accompanied by many brahmanas. There were those who observed the agnihotra, those who did not maintain the fire, those who begged for food and those who lived in the forest. Many brahmanas went with Yudhishthira. There were many hundreds of ascetics, devoted to the truth and rigid in their vows. Accompanied by many brahmanas, the Pandavas, bulls among the Bharata lineage, arrived at the sacred and beautiful Dvaitavana. It was the end of the hot season and the lord of the land saw the great forest covered with shalas, palm trees, mango trees, madhukas,154 nipas, kadambas,155 sarjas,156 arjunas,157 and karnikas.158 There were peacocks on the tops of those large trees, uttering sweet notes and there were large numbers of datyuhas and chakoras.159 There were also wild cuckoos in the forest. In that forest, the lord of the land also saw the leaders of large herds of elephants, which flowed with rut and stood like mountains. They were accompanied by herds of she-elephants. On approaching the beautiful Bhogavati,160 he161 saw many who lived in the forest with dharma in their hearts, self-controlled, attired in skins and with matted hair. He also saw many emancipated rishis. The king, foremost among those who uphold dharma, got down from his vehicle and entered the forest, with his brothers and companions, like the infinitely energetic Shakra162 in heaven. When the one who was devoted to the truth descended, masses of charanas163 and siddhas and dwellers of the forest approached the lion who was an Indra among men and surrounded the intelligent one. He worshipped all the siddhas and was shown homage in return, like a king or a god. With his hands joined in salutation, the supreme one among those who uphold dharma entered,164 together with all the foremost ones among the brahmanas. The great-souled one who was pure in his conduct was worshipped like a father by the ascetics who had dharma in their hearts. Having returned the homage, the king sat down at the foot of a large tree that was laden with flowers. Dhananjaya, Krishna, Bhima, the twins, foremost among the Bharata lineage, and the followers of that Indra among men also dismounted from their vehicles and all of them joined him. That large tree was bent with the weight of creepers and when the five great-souled Pandavas, all terrible archers, sat down, it looked like a giant mountain with herds of elephants around it.’
323(26)
Vaishampayana said, ‘Those sons of Indras among men were used to pleasures. But they had now attained misfortune and reached the forest. Like Indras, they began to sport themselves in that sacred place, along the banks of the Sarasvati, with shala forests. In the forest, the king, who was a bull among Kurus, satisfied all the ascetics, sages and the best of brahmanas who were with him, by offering them the best of roots and fruit. When the Pandavas lived in that great forest, Dhoumya, their immensely energetic priest, who was like a father to the Kurus, performed sacrifices for the gods and the ancestors. Having lost their kingdom, the illustrious Pandavas lived there. While they lived there, the ancient rishi Markandeya, terrible and resplendent in his energy, arrived in their hermitage as a guest. When he saw all of them, Krishna Droupadi, Bhima and Arjuna in the middle of the ascetics, the great-souled one, infinite in his energy, remembered Rama and seemed to smile.
‘Dharmaraja was miserable and said, “All these ascetics are ashamed. While all these ascetics are looking on, why do you look at me and smile, as if you are amused?” Markandeya replied, “O son! I am not delighted. Nor am I smiling. Happy pride has not possessed me. But on witnessing your misfortunes today, I have been reminded of Dasharatha’s son, Rama, who was devoted to the truth. With Lakshmana, that king also lived in the forest on the instructions of his father. O Partha! In ancient times, I saw him once on Mount Rishyamukha, while he was wandering around with his bow. That great-souled one was the equal of the one with a thousand eyes,165 the one who defeated Maya and killed Namuchi. The unblemished Dasharathi166 lived in the forest on his father’s instructions, so as to maintain his own dharma. He was like Shakra in his power, a great-hearted one who was invincible in battle. He gave up his comforts and roamed around in the forest. Therefore, thinking that one is powerful, one should never follow that which is not dharma. Nabhaga, Bhagiratha and other kings have conquered this earth, right up to the boundaries of the ocean. O son! They won the worlds by observing the truth. Therefore, thinking that one is powerful, one should never follow that which is not dharma. O supreme among men! When he gave up his kingdom and his riches, the truth-abiding and virtuous king of Kashi and Karusha was called a mad dog.167 Therefore, thinking that one is powerful, one should never follow that which is not dharma. O Partha! O best of men! In ancient times, the righteous saptarshis who blaze in the sky observed the ordinances decreed by the creator. Therefore, thinking that one is powerful, one should never follow that which is not dharma. O Indra among men! O supreme among men! Look! Even tusked and powerful elephants, as large as mountain peaks, base themselves in accordance with the ordinances decreed by the creator. Therefore, thinking that one is powerful, one should never follow that which is not dharma. O Indra among men! Look! All beings conduct themselves in their own species in accordance with the ordinances decreed by the creator. Therefore, thinking that one is powerful, one should never follow that which is not dharma. O Partha! You have surpassed all beings in truth, devotion to dharma, appropriate conduct and humility. Your fame and energy are as radiant as that of the sun which gives out rays. O lord of the earth! O great-minded one! After having spent a difficult time in the forest in accordance with your promise, you will again obtain blazing prosperity from the Kouravas through your own energy.” Having spoken these words to him and his well-wishers in the midst of all those ascetics, the maharshi took his leave of Dhoumya and the Parthas and left from there, in a northward direction.’
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Vaishampayana said, ‘When the great-souled Pandavas lived in Dvaitavana, the giant forest was filled with brahmanas. In every direction, the lake of Dvaitavana always resounded with chants of the brahman and became like the world of Brahma. The charming chants of yajus, samas and riks, in poetry and in prose, were intoned everywhere by the brahmanas and pleased the heart. The wise intonations of the brahman mingled with the twangs of the bowstrings of the Parthas and the beautiful unity between brahmana and kshatriya practices radiated.
‘One evening, when Kounteya Dharmaraja Yudhishthira was seated and surrounded by all the rishis, Dalbhya’s son Baka168 spoke to him, “O Partha! O supreme among the Kurus! Look! In Dvaitavana, the hour has come for brahmanas and ascetics to kindle the
ir sacrificial fires. Under your protection, they are observing dharma by following secret and rigid vows—Bhrigus, Angirasas, Vasishthas, Kashyapa, the immensely fortunate Agastyas and Atreyas of supreme vows.169 All the supreme brahmanas in the world have assembled here with you. O Partha! O Kounteya! O Kourava! With your brothers, listen to the words I am going to say to you. Brahmanas are enriched by kshatriyas and kshatriyas are enriched by brahmanas. Thus rendered strong, they burn down enemies, like fire and wind together consume the forest. O son! If you wish to win this world and the next, do not wish to remain without brahmanas. Having obtained a disciplined brahmana who knows the ways of dharma and artha, a king can eliminate his enemies. Having conducted himself in accordance with supreme dharma and having protected his subjects, Bali could find no other refuge in this world other than that of a brahmana.170 It was because of this that the asura Virochana’s son satisfied all his desires and never lacked in prosperity. Having obtained the earth through his alliance with brahmanas, he met misfortune when he began to oppress them. The earth and its riches do not remain eternally with one from the second varna171 who does not have a brahmana. But right up to the boundaries of the ocean, the earth pays homage to one who is instructed by a disciplined brahmana. Like an elephant without restraint172 in battle, a kshatriya’s strength declines, if it is not accompanied by brahmanas. The brahmana has unmatched insight, the kshatriya has unmatched strength. When the two are together, the entire world is delighted. Just as a great fire aided by the wind burns up dry wood, kings aided by brahmanas consume the enemy. To acquire what he has not got and to extend what he has got, an intelligent one should seek the advice of wise brahmanas. Therefore, to obtain what you have not got and to extend what you have got and to obtain the right refuge, you need a brahmana who is famous, knowledgeable in the vedas, wise and greatly learned. O Yudhishthira! Your conduct with brahmanas has always been excellent and your great fame therefore shines in all the worlds.” At this, all the brahmanas showed homage to Baka Dalbhya, as he praised Yudhishthira, and they were immensely delighted. Dvaipayana, Narada, Jamadagnya, Prithushrava, Indradyumna, Bhaluki, Kritacheta, Sahasrapad, Karnashrava, Munja, Lavanashva, Kashyapa, Harita, Sthunakarna, Agniveshya, Shounaka, Ritavak, Brihadashva, Ritavasu, Urdhvareta, Vrishamitra, Suhotra, Hotravahana—these and many other brahmanas of rigid vows spoke to Ajatashatru,173 the way rishis speak to Purandara.’174
325(28)
Vaishampayana said, ‘One evening, the Pandavas who had gone to the forest were seated with Krishna and were talking to each other, afflicted with grief and sorrow.
‘The beloved, beautiful, learned and devoted Krishna spoke these words to Dharmaraja, “There is no sorrow over us in the mind of that evil, cruel and evil-minded son of Dhritarashtra.175 O king! When you were banished to the forest with me and your brothers, attired in deerskins, the evil-hearted and evil-minded one felt no torment. The heart of that performer of evil deeds is made of iron. Thus it was that he could address harsh words to his superior, who is supreme among those who follow dharma.176 Having reduced you, always used to comforts and undeserving of hardship, to this misfortune, that evil-souled one, that performer of evil deeds, rejoices with his well-wishers. O descendant of the Bharata lineage! On seeing you leave for the forest in your deerskins, there were four among all the Kurus who did not shed any tears—Duryodhana, Karna, the evil-souled Shakuni and the cruel and evil brother Duhshasana. O supreme among those of the Kuru lineage! All the others were overcome with grief and tears rolled down from their eyes. O great king! On seeing your bed now and remembering your earlier one, I sorrow for you. You are used to comforts and do not deserve this misery. Thinking of that jewelled seat, inlaid with ivory, in the middle of that sabha and seeing this one made of kusha grass, I am consumed with grief. I have seen you in the sabha, surrounded by kings. O king! On no longer seeing that, how can there be peace in my heart? O descendant of the Bharata lineage! I have seen you anointed with sandalwood paste, as radiant as the sun. On seeing you now anointed with mud, I am losing my senses. O Indra among kings! Earlier, I have seen you attired in white and expensive silk garments. I now see you dressed in tattered rags.177 Earlier, food that catered to every kind of taste used to be taken from your house for thousands of brahmanas, on plates made out of gold. O king! O lord with all the qualities! From your house you provided food to the ascetics and the homeless. O king! Now that I can no longer see that, how can there be peace in my heart? O great king! Young cooks who wore polished earrings used to prepare and serve the best of tasty food for your brothers. I now see them in the forest, surviving on the fare of the forest. O Indra among men! They do not deserve this discomfort. My mind can find no peace. I see Bhimasena, unhappily living in the forest, immersed in thought. As time passes, are you not suffused with anger? Are you not angered to see that Bhimasena has to perform all these tasks himself? How can your anger not increase on seeing that one who is used to happiness is now in misery? He was served in many ways, the high and the low, with vehicles and garments. How can your anger not increase on seeing him in the forest thus? That powerful lord could have killed all the Kurus, but honouring your promise, Vrikodara tolerated everything. This two-armed Arjuna is the equal of the many-armed Arjuna.178 In the speed with which he discharges arrows, he is like Yama, the destroyer. O great king! Through the power of his weapons, all the lords of the earth were forced to bow down at your sacrifice, tended to by brahmanas. This tiger among men has been worshipped by the gods and the demons. Look at Arjuna, immersed in thought. O king! How can your anger not increase? Partha is used to comforts and does not deserve this unhappiness. O descendant of the Bharata lineage! On seeing him in the forest thus, I am confounded that your anger does not increase. On a single chariot, he defeated gods, men and serpents. On seeing him in the forest thus, how can your anger not increase? Through force, this scorcher of enemies obtained tribute from all the lords of the earth—extraordinarily constructed vehicles, horses and elephants. Shooting one swift arrow, he created five hundred arrows. On seeing him in the forest thus, how can your anger not increase? Nakula is tall, dark and young and wields the best of shields in battle. On seeing him in the forest thus, how can your anger not increase? O Yudhishthira! You have seen Madri’s handsome and brave son, Sahadeva, in the forest. How can your anger not increase? I have been born in the lineage of Drupada. I am the daughter-in-law of the great-souled Pandu. On seeing me in the forest thus, how can your anger not increase? O supreme among those of the Bharata lineage! It is certain that there is no anger left in you. Despite seeing your brothers and me, your mind is not miserable. But the sacred texts say that there is no kshatriya in the world without anger. But in you, today, I see that which is contrary to kshatriyas. O Partha! A kshatriya who does not display his energy when the time is right is always despised by all beings. Therefore, under no circumstances should you show and forgiveness towards your enemies. There is no doubt that you are capable of destroying all of them through your energy. But it is also true that a kshatriya who is not pacified when the time of forgiving arrives, is not loved by all beings and is destroyed here, and in the hereafter.”’
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‘Droupadi said, “On this, an ancient story is recounted, the conversation between Prahlada and Bali, the son of Virochana. Prahlada was Bali’s father’s father and was the Indra of the daityas. That immensely wise Indra of the asuras was one to whom all knowledge of dharma had been imparted. ‘O father!179 Does forgiveness lead to welfare, or is it better to seek revenge? I have a doubt about this. So please tell me exactly by answering my question. You are knowledgeable about dharma. So please tell me, without a doubt, which of the two is better. I will then do exactly as you have instructed me.’ On being thus asked, the grandfather answered everything exactly. He was wise and answered everything exactly, so that the doubt in the question could be removed.
‘“Prahlada said, ‘O son!180 Revenge is not always superior. Nor is forgiveness always superior. Learn the nature of
both, so that there is no scope for doubt. O son! A man who always forgives suffers from many faults. His servants treat him with contempt and others are also disrespectful. All the beings never bow down before him. Therefore, the learned say that perpetual forgiveness should be avoided. Disregarding him, the servants fall prey to many sins. Those with limited intelligence try to take his riches away from him. The servants also appropriate his vehicles, garments, ornaments, beds, seats, food, drink and all his other articles. They do not give to those to whom presents should be given, as instructed by the master to give, but fall prey to their own desires. The master is never shown the respect he deserves. To be ignored in this world is worse than death. O son! Slaves, sons, servants and even those who are not servants speak harsh words to such a forgiving person. They abuse the forgiving person and even desire his wife. The wife too follows her own desire and intelligence. Even if a slight bit of punishment is deserved and it is not meted out, those lovers of pleasure will injure him and resort to evil acts. These and other faults are always associated with those who are forgiving. O Virochana’s son! Now listen to the faults associated with those who never forgive. If in the wrong place, or even in a right one, a person is afflicted with passion and anger and metes out various punishments on the strength of his energy, he will be clouded because of his energy and will face conflicts with his allies. He will receive hatred from the worlds and from his relatives. Because of the contempt displayed, such a man suffers loss of riches and receives abuse, disrespect and disregard. He confronts remorse, hatred and confusion and creates enemies. If in anger, a man inflicts different kinds of punishments on men, he is swiftly deprived of his riches, life and relatives. If he equally uses his force on benefactors and those who wish him ill, such a man is shunned in the world, like a snake inside a house. How can the world confer good fortune on someone who is shunned? People are sure to hurt him, as soon as they find a weakness. Therefore, one should not always be overpowering. Nor should one always be gentle. He who is gentle at the right time and harsh at the right time always finds happiness in this world and the next. Listen, I will now tell you in detail about the time when one should be forgiving. This has been recounted by the learned ones earlier and should always be followed. If a former benefactor commits a crime that is not too great, in view of the earlier favour, this transgression should be pardoned. Those who commit an offence out of stupidity and seek pardon should be forgiven, because learning is not easily available everywhere to men. Even if the offence is slight, an offender who commits a crime with full knowledge, but claims he did not know, should be punished, because this is crookedness. The first offence should be forgiven for all beings. But when they commit the second one, however slight, it should be punished. If a crime is committed unknowingly, it is said that this should be pardoned, but only after proper examination. Gentleness can vanquish gentleness and gentleness can also vanquish harshness. There is nothing that gentleness cannot vanquish. Therefore, gentleness is the stronger of the two. But one should act after considering the time and the place, the strengths and the weaknesses. The wrong time and place can lead to failure. Therefore, one should wait for the right time and place. Sometimes, an offender can be pardoned out of regard for the people. These have been described as the right times to forgive. At times other than these, it has been said that one should use one’s energy.’”181
Mahabharata Vol. 2 (Penguin Translated Texts) Page 33
