Mahabharata Vol. 3 (Penguin Translated Texts) (59 page)

‘O Indra among kings! Duryodhana then permitted those bulls among men to leave. The lord
¹⁰⁰
entered his beautiful house, which
was like Chaitraratha.
¹⁰¹
O descendant of the Bharata lineage! Those other great archers also went to their own houses. Prodded by the words of the messenger, the great archers, the Pandavas, began to think about the purport of those words and could not find any happiness. O Indra among kings! The news had been brought to them by spies that the son of the suta had taken a vow to kill Vijaya.
¹⁰²
O lord of men! On learning this, Dharma’s son was greatly anxious. He thought of the impenetrable armour that Karna, extraordinary in valour, possessed. He thought of all their difficulties and had no peace of mind. The great-souled one’s intelligence was full of such thoughts. He decided to leave the forest of Dvaitavana, infested with many predators and animals. The king, who was Dhritarashtra’s son, ruled the earth with his brothers and the brave Bhishma, Drona and Kripa. He consorted with Karna, the son of a suta, who was radiant in battle. King Duryodhana was always engaged in bringing pleasure to others. He honoured the chief brahmanas and performed sacrifices with a lot of donations. O king! That scorcher of enemies did that which brought pleasure to his brothers. The brave one had decided that the fruits of wealth were to be enjoyed and given.’

This parva has sixteen shlokas and one chapter.

Mriga
means deer. Deer appear to Yudhishthira in a dream
(svapna)
and tell him about their fears
(bhaya),
requesting the Pandavas to relocate from Dvaitavana.

Janamejaya asked, ‘After having freed Duryodhana, what did the immensely strong Pandavas do in that forest? You should tell me this.’

Vaishampayana said, ‘One night, when Kounteya Yudhishthira was asleep in Dvaitavana, the deer showed themselves to him in a dream. Their voices were choked with tears. They trembled and stood before him, their feet joined in salutation. The Indra among kings told them, “Who are you and what do you wish for? Tell me what you desire.” Having been thus addressed by the famous Kounteya Pandava, the remaining deer
¹
spoke to Yudhishthira. “O descendant of the Bharata lineage! We are the remnants of the deer in Dvaitavana.
O great king! Find a residence somewhere else. Otherwise, all of us will be killed. All your brothers are brave and are skilled in the use of weapons. They have reduced the lineage of those that live in the forest, until only a few remain. O immensely intelligent one! A few of us have been left, as seed for the future. O Indra among kings! O Yudhishthira! Let us extend through your favours.” On seeing the trembling and frightened deer, with only a few remaining as seed, Dharmaraja Yudhishthira was extremely unhappy. The king was always engaged in the welfare of all beings. He told them, “It shall be as you say. I will do what you have asked me to.” He took an oath in this fashion. When night was over, the supreme among kings was filled with compassion towards the deer and spoke to his brothers. “The deer that still remain spoke to me in a dream last night. They said, ‘O fortunate one! Only a few of us remain as seed. You should show compassion towards us.’ They spoke the truth. We should show compassion towards those who live in the forest. We have lived on them for one year and eight months. Therefore, let us go towards the supreme and beautiful forest of Kamyaka, which is full of large numbers of deer. It is located at the head of the desert, near the famous lake of Trinabindu. Let us pleasantly pass the rest of our time there.” O king! The Pandavas, learned in dharma, swiftly left, together with the brahmanas who lived with them, and followed by Indrasena
²
and the other servants. They followed an excellent road that was full of superb grain and pure water. They soon saw the sacred hermitage of Kamyaka, populated by ascetics. O best of the Bharata lineage! Surrounded by the bulls among the brahmanas, the Kouravyas entered it, like virtuous ones entering heaven.’

This parva has 117 shlokas and three chapters.

Chapter 542(245): 34 shlokas

Chapter 543(246): 36 shlokas

Chapter 544(247): 47 shlokas

Vrihi
means rice, or a grain of rice.
Drouni
or
drona
means a vessel, as well as a measure of capacity. Vyasa visits the Pandavas and tells them the story of Mudgala, who lived on a measure (drona) of rice (vrihi) and was generous enough to give it away. Mudgala was tested by the sage Durvasa and turned down an opportunity to go to heaven.

Vaishampayana said, ‘O bull among the Bharata lineage! When the great-souled Pandavas lived in the forest, they spent eleven years in great difficulties. Although they deserved happiness, those supreme among men confronted extreme misery and lived on fruits and roots. They kept thinking about when this period would be over. The mighty-aremd rajarshi Yudhishthira thought that this supreme
misery had befallen his brothers because of the sin of his own deeds. The king did not sleep happily. His heart seemed to be pierced with stakes. At that time, he witnessed the calamity that had arisen from the game with the dice. On remembering the harsh words of the suta’s son, the Pandava sighed in misery, retaining the great poison of his anger. Arjuna, the twins, the famous Droupadi and the immensely energetic Bhima, supremely strong among all of them, suffered extreme sorrow when they looked at Yudhishthira. The bulls among men thought that only a short period of time remained. Their bodies were so agitated with endeavour and anger that their appearances seemed to change.

‘After some time, the great yogi Vyasa, Satyavati’s son, came there to see the Pandavas. When Kunti’s son Yudhishthira saw him arrive, he approached and welcomed the great-souled one in accordance with the proper rites. Having satisfied Vyasa by prostrating himself, the descendant of the Pandava lineage, willing to serve and controlled in his senses, seated himself below him. On seeing that his grandson was lean from surviving on forest fare, the maharshi was driven by compassion and spoke in a voice that was choked with tears. “O mighty-armed Yudhishthira! O foremost among those who uphold dharma! Listen to my words. Those who do not torment themselves with austerities, do not find great happiness in this world. In due order, men experience happiness and unhappiness. O bull among the Bharata lineage! No one experiences continuous happiness. A man who is wise has superior insight and knows that fortune rises and sets. He does not rejoice or sorrow. When there is happiness, one enjoys it. When there is unhappiness, one endures it, just as one who has ploughed the land waits for the right time. There is nothing superior to austerities. Austerities lead to greatness. O descendant of the Bharata lineage! Know that there is nothing that austerities do not lead to. O great king! Truthfulness, honesty, restraint from anger, willingness to share, self-control, calmness, freedom from envy, non-violence, purity and control of the senses—these are the methods used by men whose deeds are pure. People who are addicted to adharma, those who are deluded and follow the ways of inferior species, achieve
births that bring difficulties and never attain happiness. Whatever acts are performed here, find fruits in the next world. Therefore, one should yoke one’s body to austerities and rules. O king! One should donate according to one’s ability, happily and devoid of envy, to the right person at the right time, showing homage and honours. One who is honest and truthful obtains a life without difficulties. One without anger and malice obtains supreme contentment. One with self-control and serenity never confronts difficulties. One who has controlled his soul is not tormented on seeing the prosperity of others. A man who gives the right share, and the one who receives, find happiness. One who is non-violent attains supreme health. He who honours those who deserve to be honoured, obtains birth in a great lineage. He who has conquered his senses, never confronts misfortune. If one’s intelligence is directed towards good deeds, following the law of time, because of this, he obtains superior intelligence.”

‘Yudhishthira asked, “O illustrious one! O great sage! There is the dharma of giving and there are austerities. Which of these has greater qualities in the next world and which is said to be more difficult?”

‘Vyasa said, “It is said that nothing is more difficult in this world than giving. There is great thirst for wealth and wealth is obtained through difficulty. Brave men give up the love for life and enter into great battles for the sake of wealth. They enter oceans and forests. Men resort to agriculture and rearing cattle and become servants for the sake of obtaining wealth. Therefore, it is extremely difficult to give up something that has been obtained with great difficulty. Therefore, there is nothing more difficult than giving and I hold charity to be superior. It must specially be said that riches that have been obtained through just means must be given away to virtuous ones, to the right person, and at the right time and place. But if the riches have been obtained through unjust means, the deed of observing the dharma of charity does not save the giver from great danger. O Yudhishthira! It has been said that even a small gift, given to the right person at the right time, and with a pure mind, brings eternal fruits in the hereafter. On this, there is an ancient account about how Mudgala obtained great rewards by giving away a drona of rice.”’

‘Yudhishthira asked, “Why did that great-souled one give up a measure of rice? O illustrious one! Whom did he give it to and in what fashion? Please tell me. I think that a person who follows dharma has had a successful birth if he has been able to please the illustrious one
¹
who has made his dharma manifest.”

‘Vyasa said, “O king! Mudgala used to live in Kurukshetra. He was good in his conduct and had dharma in his soul. He was rigid in his vows. He was truthful and without envy. He survived by gathering grains of rice.
²
Though he drew his sustenance like a pigeon, he served the guests and performed rites. The great ascetic observed the sacrifice known as
ishtikrita
.
³
Together with his wife and son, the sage ate for a fortnight. For the next fortnight, he lived like a pigeon, collecting one drona of vrihi. Without any distortions, he observed the new moon and full moon sacrifices. He sustained his body on the food left after gods and guests had eaten. O great king! Indra himself, the lord of the three worlds, would arrive there with the other gods on auspicious lunar days, to partake of their shares. At such auspicious times, the one who lived like a sage, happily entertained the guests with food. When that great-souled one gave rice from his measure without any envy, whatever remained always increased when another guest arrived. Because of the pure way the sage gave away rice, it increased so that hundreds of learned brahmanas enjoyed it.

‘“O king! On hearing about the virtuous Mudgala, rigid in his vows, Durvasa, clad in nothing but air, went to him. O Pandava! The sage was in the form of a dishevelled lunatic. His head was shaven and he spoke harsh words. Having arrived, the supreme of sages spoke to the brahmana. ‘O supreme among brahmanas! Know that I have come here desirous of food.’ Mudgala told the sage that he was welcome. He offered him water to wash the feet and the mouth and devoted to his guests, gave the hungry one the supreme food he had
obtained with great difficulties, though he seemed to be mad. Rigid in his vows, he was devoted. But the mad one was hungry and ate up all the tasty food that had been offered and Mudgala gave him more. When he had eaten all the food, he
⁴
smeared his body with the left overs and went away, the way he had come.
⁵
When the learned one
⁶
observed the next auspicious lunar day, he
⁷
came again and ate up all the rice that the one who lived on collections possessed. Thereupon, the sage
⁸
had to go without food and had to go out again to gather. But that hunger was incapable of upsetting Mudgala’s temperament. There was no anger, jealousy, disrespect or agitation in the mind of that supreme of brahmanas, or in those of his sons and wife. In this way, firm in his resolution, Durvasa, supreme among sages, arrived at the right time on six occasions, to the one whose dharma was collection. But the sage could not see any distortions in his mind. He saw that the mind of that pure-hearted one was always pure and clean. Extremely delighted, the sage spoke to Mudgala. ‘In this world, there is no one who is your equal, with your generosity and lack of envy. Hunger drives away all sense of dharma and removes self-possession. The tongue follows the senses and is attracted towards the succulent. Life is sustained through food. The mind is fickle and it is difficult to control it. The control of the mind and the senses is certain asceticism. It is difficult to give up with a pure mind that which has been earned through labour and misery. O virtuous one! But all this has been exactly achieved by you. We are delighted and favoured to have met you. Control of the senses, fortitude, generosity, self-control, serenity, compassion, truthfulness and dharma are all established in you. You have conquered the worlds through your deeds. You have obtained the supreme objective. Even the residents of heaven proclaim your great deeds of giving. O one who is extremely good in his vows! You will go to heaven in your own body.’ While
the sage Durvasa was still speaking in this way, a messenger of the gods arrived before Mudgala in a celestial chariot that was yoked to swans and cranes and had networks of bells. It was coloured, divinely scented and could travel wherever it wished. He
⁹
told the brahmana rishi, ‘O sage! Ascend this chariot. Through your deeds, you have obtained the supreme objective.’ The rishi told the messenger of the gods, ‘O messenger of the gods! I wish that you should describe to me the qualities of those who reside in heaven. What are the attributes of those who live there? What are their austerities and their resolutions? What is the divine happiness in heaven and what are its shortcomings? Learned ones, who know about family customs, say that seven steps together is all that is required for friendship with the righteous.
¹⁰
O illustrious one! On the basis of that friendship, I am now asking you. Without any hesitation, tell me the facts and what is prescribed. On hearing your words, I will act in accordance with them.’”’

‘“The messenger of the gods said, ‘O maharshi! Are you still thinking about what should be done about the supreme happiness of heaven? You have obtained a great honour and you are still deliberating about it, like one who is not wise. Know that the world which exists above is known by the name of heaven. It is high up. O sage! It has excellent streets, along which the vehicles of the gods travel. O Mudgala! Men who have not tormented themselves with austerities, those who have not performed great sacrifices, those who are untruthful and those who are atheists cannot go there. Men with dharma in their souls, those who have conquered their souls, the serene, the self-controlled, those who are without jealousy, those who are devoted to the dharma of giving and brave ones who bear injury
marks on their bodies, go there. Through serenity and self-control, they are the best practitioners of dharma. O brahmana! Those worlds, meant for performers of pure deeds, are served by righteous ones. O Moudgalya!
¹¹
The gods, the Sadhyas, the Vishvas,
¹²
the maharshis, the
yama
s,
¹³
the
dhama
s,
¹⁴
the gandharvas and the apsaras live there. The many separate worlds of these masses of gods are separate, and one after another, are radiant, energetic and beautiful, satisfying all desires. The golden Mount Meru, the king of mountains, is there, extending for thirty-three thousand yojanas. O Mudgala! The celestial gardens are there. There is the sacred Nandana,
¹⁵
where the performers of pure deeds can pleasure. There is no hunger, thirst, fatigue, cold, heat or fear there, nor anything terrible or inauspicious, nor any disease. Fragrances, pleasing to the mind, are everywhere. Everything is pleasurable to the touch. O sage! There are sounds everywhere and they are pleasant to the ear and the mind. There is no sorrow or old age there, nor labour and repentance. O sage! The world that is obtained as the fruit of one’s own deeds is like this. It is possible for men to go there through their own good deeds. O Moudgalya! The bodies of those who live there are resplendent because of their own deeds, and not a consequence of their mothers or fathers. There is no sweat or bad smell, no excrement and urine. O sage! Dust does not soil one’s garments there. The beautiful garlands, with celestial fragrances, never fade. O brahmana! The residents travel on many celestial vehicles. They have no jealousy, sorrow or fatigue. They are devoid of confusion and envy. O great sage! They live there in heaven, in happiness.

‘“‘O bull among sages! But beyond these worlds, and higher up, there are Shakra’s worlds, with divine qualities. O brahmana! Beyond
these are the sacred and effulgent worlds of Brahma. O brahmana! Rishis who have been purified through their sacred deeds go there. The gods of the gods, by the name of the Ribhus,
¹⁶
live there. These worlds are supreme and are worshipped even by the gods. These worlds are radiant in their own lustre and they yield every object of desire. These lords of the worlds
¹⁷
are not tormented on account of women and are free from envy. They do not offer oblations, nor do they feed on amrita. They possess divine bodies and do not have physical forms. These eternal gods of the gods do not crave for happiness. They are not transformed when the eras
¹⁸
change. How can they have old age, death, joy, pleasure or happiness? O sage! How can they have unhappiness, happiness, affection or hatred? O Moudgalya! That supreme state is craved even by the celestials. But that supreme salvation is difficult to obtain and cannot be got by those who are still subject to desire. There are thirty-three worlds.
¹⁹
The worlds of the learned are beyond these. Those who follow the best of restraints, or donate according to the norms, attain these. You have attained that because of your generous deeds. Enjoy the happiness that you have earned through your good deeds, illuminated by the radiance of your austerities. O brahmana! Such is the bliss of heaven, in many different worlds. I have described the qualities of heaven to you. Now hear about the taints. In heaven, while enjoying the fruits of deeds performed, one must enjoy them right up to the roots, and cannot perform any other deeds. In my view, this is a blemish, because there is a fall at the end of it and those who minds have been full of bliss, must fall. O Mudgala! After having witnessed that brilliance and prosperity, the discontentment and regret that follow the relocation to a different region, must be extremely difficult
to endure. For those who fall, the consciousness is confounded. The passions cause agitation. The garlands fade and fear descends on those who are falling. O Moudgalya! These are the terrible taints that exist all the way up to Brahma’s abode. But this is not true of the higher worlds of the performers of good deeds. For such men, the qualities are innumerable.
²⁰
O sage! There is another supreme characteristic of those who have been dislodged from heaven. After their good deeds are over, they are born among men. They are born as immensely fortunate and enjoy their share of prosperity. But if one does not attain wisdom there, one obtains an inferior status.
²¹
The deeds performed in this world are enjoyed in the next. O brahmana! It has been said that this is a world of deeds. The next is one of fruits. O Mudgala! I have explained everything that you have asked me. Through your grace, without any delay, let us go to the region of the righteous.’”