‘Yudhishthira replied, “O serpent! Tell me whatever you like. O serpent! If I can, I will answer and please you. You are certainly aware of what only a brahmana can know. O king of the serpents! On hearing your words, I will reply.”
‘The serpent asked, “O king! O Yudhishthira! Who is a brahmana and what should he know? From your words, I think that you are extremely wise.”
‘Yudhishthira replied, “O Indra among serpents! It is said that a brahmana is one in whom truthfulness, charity, forgiveness, good conduct, lack of cruelty, self-control and compassion can be seen. O serpent! He obtains knowledge of the supreme brahman, which is beyond happiness and unhappiness, and on attaining which, there is no sorrow. What else will you say?”
‘The serpent asked, “Truthfulness and knowledge of the brahman can be found in all the four varnas. O Yudhishthira! Truthfulness, charity, lack of anger, lack of cruelty, non-violence and compassion can also be found among shudras. O lord of men! You have said that the object of knowledge is beyond happiness and unhappiness. But there is nothing that is free from either. I do not think such a thing exists.”
‘Yudhishthira replied, “If these traits, not even found in a brahmana, are seen in a shudra, he is not a shudra. A brahmana in whom a brahmana’s traits are not found, is a shudra. O serpent! It is said that one in whom these traits are found is a brahmana. O serpent! One in whom these traits are not found, is marked as a shudra. Then again, you have said that the object of knowledge does not exist, because there is nothing that is free from both those sentiments.50 O serpent! It is your view that nothing can exist without those two. There is a state between cold and heat that is neither cold nor heat. Like that, there is something in between that is neither happiness, nor unhappiness. That is my view. O serpent! What do you think?”
‘The serpent said, “O king! O one with a long life! If you assert that a brahmana is known by his conduct, birth has no meaning, as long as those characteristics can be seen.”
‘Yudhishthira replied, “O great serpent! O immensely wise one! I think that among men, birth is difficult to determine, because of mixed birth among all the varnas. Men always beget children on women from all varnas. All men are equal in speech, intercourse, birth and death. The proof of this can be found in the words of the learned rishis, who have said ‘We sacrifice’ and so on, basing this entirely on conduct.51 The birth rituals of a man are performed even before the navel chord has been severed. At that time, the mother is Savitri and the father is the preceptor.52 Before initiation into knowledge of the Vedas, everyone is a shudra by conduct. When there is a difference of opinion on this, Svayambhuva Manu53 has categorically stated, ‘The observance of rituals determines varna. If conduct cannot be seen, mixed races overwhelmingly dominate.’ O Indra among serpents! O great serpent! O supreme among serpents! I have earlier defined as a brahmana one in whom the principles of good conduct are seen.”
‘The serpent said, “O Yudhishthira! I have listened to your words. You know what should be known. How can I now devour your brother Vrikodara?”’
475(178)
‘Yudhishthira asked, “In this world, there is no one as knowledgeable as you in the Vedas and the Vedangas.54 Tell me. Which are the deeds through which one attains the supreme objective?”
‘The serpent replied, “O descendant of the Bharata lineage! It is my view that one goes to heaven by giving to those who are worthy, speaking the truth and by always resorting to non-violence.”
‘Yudhishthira asked, “O serpent! Between generosity and truthfulness, which is seen to be superior? Between non-violence and good conduct, which is superior and which is inferior?”
‘The serpent replied, “The superiority or inferiority of generosity versus truthfulness or non-violence vis-à-vis good conduct is determined by whether the effects of these deeds are more or less important. There are times when truthfulness is regarded as superior to generosity. O Indra among kings! There are times when generosity is regarded as superior to truthfulness. O mighty archer! O lord of the earth! In that way, there are occasions when non-violence is superior to kind words and other occasions when kind words are superior. O king! In this fashion, the superiority depends on the effects. If there is anything else that you are thinking of, tell me. I will explain.”
‘Yudhishthira asked, “O serpent! What are the deeds through which one can attain heaven? What are seen to be the certain fruits of the disembodied soul? Explain these things to me.”
‘The serpent replied, “O king! Depending on one’s own deeds, there are seen to be three end goals—human birth, residence in heaven and rebirth as inferior species. These are the three ends. Through continuous acts of charity and deeds based on reasons of non-violence, one attains heaven from this world of men. O Indra among kings! Through the reverse deeds, a man is born as inferior species. O son!55 I will tell you about the specifics. A man who is addicted to desire and anger, and overcome by violence and avarice, is dislodged and is reborn as inferior species. It has separately been said that one who is born as inferior species, can be reborn as a human. Thus, cattle and horses are seen to have attained divine status. O son! Such is the goal of all animals, depending on one’s deeds. O king! The self should always be established in greatness. From one birth to another, the soul enjoys the fruits that come from a body, though it is distinct. This is the characteristic of all beings.”
‘Yudhishthira asked, “O serpent! Tell me exactly how the soul is established in a body and experiences sound, touch, colour, taste and smell. O immensely intelligent one! Do you also not separately experience these senses? O supreme among serpents! Tell me everything that I have asked.”
‘The serpent replied, “O one with a long life! When the soul has resorted to a physical body and has established itself in control, it experiences each of those senses, depending on their characteristics. O bull among the Bharata lineage! Learn from me that knowledge, intelligence and the mind are faculties that determine a soul’s enjoyment of the senses. O son! Through the mind, the embodied being experiences one after another, from one object to another, the senses that flow out of each of these objects. O tiger among men! The mind is thus the cause of all perceptions among animals. At the same time, it cannot experience multiple objects. O tiger among men! The soul is established between the eyebrows. It creates the intelligence about different kinds of objects. O tiger among kings! According to the wise, different kinds of experience flow from this intelligence. These are the ways of an embodied soul.”
‘Yudhishthira asked, “Tell me. What are the specific characteristics that distinguish the mind and the intelligence? What is said to be the supreme deed for those who wish to know about the soul?”
‘The serpent replied, “O son! Through various distractions, the intelligence is said to follow the soul. Though consciousness is derived from it,56 it is said to control the soul. Intelligence is not subject to the different qualities. But the mind has these qualities. O son! Thus have I distinguished between the mind and intelligence. But you yourself have knowledge about these matters. What do you think?”
‘Yudhishthira said, “O best among those who are endowed with intelligence! Your intelligence is supreme. You know everything that there is to know. Why are you then asking me this question? You are omniscient. You dwelt in heaven. You were the performer of extraordinary deeds. I am confronted with great uncertainty. How did delusion overcome you?”
‘The serpent replied, “Even an extremely strong and brave man is deluded by prosperity. It is my view that all those who are immersed in happiness become confused in intelligence. O Yudhishthira! I became deluded because of my prosperity. I was intoxicated. Though enlightened, I descended into this state and am enlightening you now. O great king! O scorcher of enemies! You have performed a service towards me. Because of my conversation with a virtuous one,57 I have been freed from the grievous curse. In earlier times, I used to roam around heaven in a celestial chariot. Intoxicated with my vanity, I thought of nothing
else. Brahmarshis, gods, gandharvas, yakshas, rakshasas, serpents, kinnaras and all the residents of the three worlds had to pay me taxes. O lord of the earth! Such was the power of my glance, that whatever being my eyes happened to behold, the strength of my sight robbed him of his energy. Thousands of brahmarshis bore my palanquin. O king! This misconduct brought about my dislodging from prosperity. One day, when the sage Agastya was bearing me, my feet happened to touch him. In anger, destiny58 then spoke these words, ‘May you be destroyed. Become a serpent.’ At that, I fell down from that supreme vimana. I lost all my ornaments. While I was falling down, with my face downwards, I saw that I had become a predatory serpent.59 Then I asked that brahmana, ‘Please free me from this curse. O illustrious one! I have transgressed out of my folly. Please pardon me.’ As I was falling, he was overcome by compassion and told me, ‘O lord of men! Dharmaraja Yudhishthira will free you from this curse, once the fruits of your insolence and terrible strength have decayed. O great king! You will then attain supreme fruits.’ On witnessing the strength of his austerities, great wonder was born in me. That is the reason I asked you about the brahman and brahmanas. O king! Truthfulness, self-control, austerities, non-violence and constant benevolence are the means whereby men attain salvation, not through birth or lineage. Your immensely strong brother, Bhimasena, is safe and unhurt. O great king! May you be fortunate. I will return to heaven.”’
Vaishampayana said, ‘Having said this, King Nahusha discarded the body of a boa. Assuming a celestial form, he returned to the world of the thirty gods. The fortunate, Yudhishthira, with dharma in his soul, returned to the hermitage with his brother Bhima, accompanied by Dhoumya. Dharmaraja Yudhishthira told the assembled brahmanas the details of everything that had happened. O king! On hearing this, the brahmanas, the other three brothers and the famous Droupadi were astounded. All the best of the brahmanas desired the welfare of the Pandavas. Censuring Bhima’s rashness, they told him not to act in this way. The Pandavas were extremely delighted at seeing the immensely strong Bhima freed from fear. They happily enjoyed themselves.’
Section Thirty-Seven
Markandeya Samasya Parva
This parva has 1694 shlokas and forty-three chapters.
Chapter 476(179): 18 shlokas
Chapter 477(180): 49 shlokas
Chapter 478(181): 41 shlokas
Chapter 479(182): 21 shlokas
Chapter 480(183): 32 shlokas
Chapter 481(184): 25 shlokas
Chapter 482(185): 54 shlokas
Chapter 483(186): 129 shlokas
Chapter 484(187): 55 shlokas
Chapter 485(188): 83 shlokas
Chapter 486(189): 31 shlokas
Chapter 487(190): 82 shlokas
Chapter 488(191): 28 shlokas
Chapter 489(192): 29 shlokas
Chapter 490(193): 27 shlokas
Chapter 491(194): 30 shlokas
Chapter 492(195): 39 shlokas
Chapter 493(196): 21 shlokas
Chapter 494(197): 44 shlokas
Chapter 495(198): 94 shlokas
Chapter 496(199): 34 shlokas
Chapter 497(200): 54 shlokas
Chapter 498(201): 20 shlokas
Chapter 499(202): 25 shlokas
Chapter 500(203): 51 shlokas
Chapter 501(204): 27 shlokas
Chapter 502(205): 29 shlokas
Chapter 503(206): 34 shlokas
Chapter 504(207): 20 shlokas
Chapter 505(208): 8 shlokas
Chapter 506(209): 25 shlokas
Chapter 507(210): 19 shlokas
Chapter 508(211): 31 shlokas
Chapter 509(212): 30 shlokas
Chapter 510(213): 52 shlokas
Chapter 511(214): 37 shlokas
Chapter 512(215): 23 shlokas
Chapter 513(216): 15 shlokas
Chapter 514(217): 14 shlokas
Chapter 515(218): 49 shlokas
Chapter 516(219): 58 shlokas
Chapter 517(220): 27 shlokas
Chapter 518(221): 80 shlokas
The Pandavas return to Kamyaka and are visited by Krishna and then by the sage Markandeya. The word samasya means the completion or filling up of that which is incomplete. This section is so named because of a long conversation between the Pandavas and Markandeya. It has the stories of Manu, the flood and the fish, details about the four yugas (eras) and different kinds of fires, the stories of Vamadeva, Indradyumna, Dhundhumara, Koushika, Angiras and Skanda.
476(179)
Vaishampayana said, ‘While they were living there, the rainy season, which brings an end to the summer’s heat and ensures happiness to all beings, arrived. Clouds heavy with thunder enveloped the sky and all the directions. Through night and day, it rained down continuously in hundreds and thousands of torrents, ending the heat. The net of the sun’s rays disappeared and it was radiant with lightning. Grass sprouted from the earth and flies and reptiles were intoxicated. Sprinkled with water, everything was peaceful and the smoke and the dust vanished. When everything was covered with water, nothing could be discerned, plain and uneven terrain or rivers and land. The rivers were turbulent with water and made a loud whistling noise, like arrows. At the end of the summer, they made the groves look beautiful. Many different sounds could be heard in the groves—of boars, animals and birds, drenched with rain. Stokakas,1 peacocks and male cuckoos were maddened and fluttered around, together with proud frogs. Thus, while they safely roamed around in the desert regions, the rainy season arrived in many forms and the roar of the clouds passed.
‘Autumn arrived, with masses of curlews and swans. The forest was covered with new enclosures. The water that flowed downwards became clear. Everything was peaceful in autumn and the great-souled Pandavas found it infested with animals and birds. The sky and the stars were clear. They saw that the nights were cooled by clouds, with the dust pacified, and shining with planets, many stars and the moon. They saw auspicious rivers and ponds, the bearers of cool water, adorned with white water lilies2 and white lotuses.3 They found great delight in roaming around the sacred tirtha of Sarasvati. Its banks were as wide as the sky and were covered with nipas4 and wild rice. The brave ones, the wielders of firm bows, were extremely happy on seeing the sacred Sarasvati, overflowing with clear water. O Janamejaya! While they dwelt there, the sacred night of parvasandhi in autumn, in the month of Kartika, arrived.5 All the Pandavas, the best of the Bharata lineage, spent that great and supreme conjunction in the company of the holy and great-souled ascetics. When the dark fortnight set in, the Pandavas, together with Dhoumya, the charioteers and the cooks, travelled to Kamyaka.’
477(180)
Vaishampayana said, ‘The Kounteyas, with Yudhishthira at the forefront, arrived in Kamyaka and were welcomed by the masses of sages. They began to live there with Krishna.6 When Pandu’s sons dwelt safely there, they were surrounded on all sides by many brahmanas. Then a certain brahmana said, “The mighty-armed Shouri,7 Arjuna’s beloved friend, self-controlled and endowed with wisdom, will come here. It is known to Hari that the extenders of the Kuru lineage have arrived here. Hari always wishes to see you and has your welfare in mind. The immensely ascetic Markandeya has lived for many years, devoting himself to studies and austerities. He will soon arrive to meet you.” While he was still speaking, Keshava could be seen. That supreme of charioteers was on his chariot, yoked to Sainya and Sugriva.8 He was with Satyabhama, like Maghavan with Poulami.9 Devaki’s son had arrived to visit the best of the Kurus.
‘Descending from his chariot, the wise one happily greeted Dharmaraja, as is prescribed, and Bhima, supreme among strong ones. He worshipped Dhoumya and was himself worshipped by the twins. Then he embraced Gudakesha10 and spoke comforting words to Droupadi. Having seen the beloved warrior Phalguna, who had returned after a long time, Dasharha,11 the destroyer of enemies, embraced him again and again. Similarly, Satyabhama, Krishna’s beloved queen, embraced Droupadi, the beloved wife of the Pandavas. Then all the Pandavas, with their w
ife and their priest,12 worshipped Pundarikaksha13 and seated themselves around him. The wise Krishna was reunited with Partha Dhananjaya, the oppressor of asuras. The great-souled lord of beings was as radiant as the illustrious lord, when united with Guha.14 The one with the diadem on his head recounted the details of what had happened in the forest to Gada’s senior, exactly as they had occurred.15 He then asked him how Subhadra was, together with Abhimanyu. In the prescribed fashion, Madhu’s slayer16 showed honours to Partha,17 Krishna18 and the priest.
‘When Yudhishthira was seated with them, he praised the king19 and spoke these words. “O Pandava! Dharma is superior to winning the kingdom. O king! It is said that austerity leads to it. You have lived by your own dharma, with truthfulness and virtue. You have won this world and the next. You first studied, and then observed the vows. You next became skilled in the use of weapons. You obtained riches by practising the dharma of kshatriyas. You have performed all the ancient sacrifices. You are not addicted to the dharma of sexual pleasure and desire. O Indra among kings! You have never acted out of desire. Nor have you given up dharma out of greed for artha. It is for these reasons that you are Dharmaraja. O king! O Partha! Though you obtained the kingdom, riches and objects of pleasure, benevolence, truthfulness, austerities, devotion, conciliation, forbearance and forgiveness always brought you supreme pleasure. O Pandava! When the assembled inhabitants of Kurujangala20 saw Krishna afraid and outraged in the assembly hall, an act that was contrary to dharma and good conduct, who but you could have endured it? There is no doubt that you will soon protect your subjects again and be restored to all the prosperity that you desire. Once your oath has been fulfilled, we will act so as to chastise the Kurus.” Then the lion of the Dasharhas spoke to Dhoumya, Krishna, Yudhishthira, the twins and Bhima. “It is your good fortune that Kiriti has happily returned, having obtained the weapons.” The lord of the Dasharhas, together with his well-wishers, then spoke to Krishna Yajnaseni. “O Krishna! O Yajnaseni! Your young ones are devoted to truthful vows, show good conduct and wish to become foremost in the knowledge of weapons. They always associate with righteous ones. Your sons follow the path of meditation. O Krishna! Though your father and your brothers seek to attract them with the kingdom and the territory, these young ones find no attraction in the houses of Yajnasena21 or their maternal uncles. In a desire to become foremost in the knowledge of weapons, they safely travelled in the direction of Anarta.22 O Krishna! Your sons entered the city of the Vrishnis.23 They do not feel any jealousy towards the gods.24 Without fail, Subhadra always instructs them in conduct, just as you yourself would have instructed them, or the arya Kunti. O Krishna! Just as Rukmini’s son is the instructor and guide of Aniruddha, Abhimanyu, Sunitha and Bhanu, he is just the same to your sons too.25 Prince Abhimanyu is a skilled teacher. He constantly instructs the brave ones in fighting with clubs, swords, shields and missiles, and in handling chariots and horses. Like an instructor, Rukimini’s son has given them many weapons and has taught them well. He finds great satisfaction in the valour of your sons and of Abhimanyu. O Yajnaseni! When your sons go out for sport, each of them is followed by a retinue of chariots, vehicles and elephants.” Then Krishna again addressed Dharmaraja. “O king! Let the warriors of Dasharha, Kukura and Andhaka26 always be intent on following your orders. Let them be established wherever you desire. The army of the Madhus27 has infantry, horses, chariots and elephants. It raises a forceful storm with its bows and is led by Halayudha.28 O Indra among men! It is ready to accomplish your tasks. O Pandava! Let Dhritarashtra’s son Suyodhana,29 foremost among the performers of evil deeds, traverse the path followed by Soubha and Soubha’s lord, together with his relatives and well-wishers.30 O Indra among kings! Live where you desire, for the time appointed by you in the assembly hall. But after that, when the Dasharha warriors have cut down the warriors,31 the city of Nagapura32 will await your return. When you have subdued your anger and cleansed your torment, when you have finished roaming around as you desire, then, bereft of sorrow, you will return to the prosperous city of Nagapura and regain your kingdom.” On hearing the detailed views of that great-souled one, supreme among men, Dharmaraja approved of them. He joined his hands in salutation and replied to Keshava, “O Keshava! There is no doubt that you are the refuge of the Partha Pandavas. When the time has come, there is no doubt that you will accomplish these deeds. As we have promised, we will spend a complete twelve years in this wilderness. O Keshava! After spending the stipulated time incognito, the Pandavas will resort to you again.”’
Mahabharata Vol. 3 (Penguin Translated Texts) Page 29
