Om. Let us honor Narayana. Let us honor Him, the most honorable Nara. Let us honor Her, the goddess called Saraswati. Jayatu Bhava!
“Vaisampayana said,
‘Having offered water-ablutions to friends and kinsmen, the adopted sons of Pandu, Vidura, Dhritarashtra, and the female Bharatas lived by the sacred bodies of water. The mahatmas and adopted sons of Pandu chose to be in mourning for a month outside the Kuru city. Once righteous King Yudhishthira had performed such rituals, many mahatmas and wise men crowned with abstentious success and many top reborn rishis arrived to see the king. There was island-born Vyasa, Narada, the great Rishi Devala, Devasthana, and Kanwa. Each of those five was accompanied by his top students. Many other reborn ones who were naturally wise, skilled in The Vedas, were focused on domestics, or were Snatakas arrived to see the Kuru king. As each mahatma arrived, he was honored by Yudhishthira. Then, the great rishis sat upon expensive rugs. Welcoming the honor suited for mourning, they sat in proper order around the ruler. Thousands of Brahmins consoled and comforted the King of Kings living on the sacred banks of the Bhagirati, heart exceedingly troubled in grief. Narada, upon taking the rishis the island-born one led aside when the time was right, spoke to Dharma’s son Yudhishthira: By way of your mighty arms and Madhava’s grace, O Yudhishthira, the whole world was earned righteously by you. Fortunately you’ve survived the terrible war. O adopted son of Pandu – O one who keeps to Kshatriya duties – why aren’t you celebrating? Don’t you think annihilating your enemies pleased your friends, O king? You’ve prospered; I hope you aren’t still troublingly grievous.
But Yudhishthira said: Yes, the entire world was tamed by way of Krishna’s mighty arms, the Brahmins’ grace, and Bhima and Arjuna’s strength. But, I still feel weighty grief in my heart – I created terrible carnage for my kinsmen due to my covetousness. O holy one, the dear son of Subhadra and the sons of Draupadi are dead and my victory seems truly a loss. What will the Vrishni named Subhadra – my sister-in-law – say to me? What will the Dwarakans say to Madhu’s slayer when he leaves this place? Draupadi, always focusing on pleasing us, has lost sons and kinsmen and this truly pains me. Let me talk about this, holy Narada. Kunti did not reveal something this serious 'til now and the revelation has made me grievous. The hero as strong as ten-thousand elephants – the chariot-warrior like no other on Earth – the one of naturally leonine pride and gait – the naturally quite wise and empathic one – the truly generous one – the keeper of many a lofty vow – the Dhritarashtras’ shelter – the one sensitive about honor – the one whose power was unstoppable – the one ready to avenge any and all wrongs – the one ever furious in battle – the one who overpowered us time and time again – the one who was quick on the draw – the one who knew all types of warfare – the one naturally quite skilled – the one naturally wonderfully brave – Karna – was Kunti’s son, a secret half-brother of ours we could have treated like family! Whilst we offered water-ablutions to the dead, Kunti called him 'son of Surya'. Naturally virtuous in every way, the baby had been tossed into the water. Setting him in a lightweight basket, Kunti released him into the Ganges. The one the world considered a Suta, Radha’s son at that, was actually Kunti’s firstborn and, therefore, our half-brother. I coveted the kingdom, and so, I basically unknowingly committed fratricide. This burns me like fire burning a pile of cotton. White-horsed Arjuna had no idea he was his half-brother and neither did Bhima, the twins, nor I. But, the excellent-bowed one knew the truth. We discovered that, once Pritha went to him on our behalf and told him that she was his mother. But, the noteworthy hero rejected Pritha’s wishes. Then, he told her: ‘I cannot abandon Duryodhana in battle – if I do, it will be dishonorable, cruel, and ungrateful. To honor your wishes and make peace with Yudhishthira would make me fearful of white-horsed Arjuna in people’s eyes. I will defeat Arjuna and Kesava in battle and then make peace with Dharma’s son.’ Yes, that’s what we heard he said. At this, Pritha told her broad-chested son: ‘Fight Phalguna then, but spare my four other sons.’ Wise Karna, palms joined, answered his trembling mother: ‘Even if I have the chance to slay your four other sons, I shall not. Surely, O goddess, you will continue being a mother of five. If Arjuna slays me, you’ll have five sons nonetheless. If I slay him, you’ll have the four and me.’ Wishing to do her children some good, his mother said: ‘Go, Karna, and do your brothers some good – you always try.’ Having said this, Pritha left with his permission and returned home. Arjuna slew that hero; it was like fratricide! Neither Pritha nor Karna ever revealed the truth, Lord. So, the hero – the great archer – was slain by Arjuna in battle. Subsequently, I was told, O best of the reborn, that he was my half-brother. Yes, Pritha told me herself that Karna was her first child. I led to my half-brother’s death and my heart truly burns. If I had had Karna and Arjuna on my side, I could’ve defeated Vasudeva. Whilst I was tortured during the assembly by wicked-souled Dhritarashtra, my temper was checked when I saw Karna. Even whilst I heard the harsh, bitter things Karna said during the dice-game meant to please Duryodhana, the sight of Karna’s feet quelled my fury. Yes, Karna’s feet reminded me of my mother’s. I wondered if the two were related, reflecting for some time. But, I failed to see how they could have been. Why did the ground swallow his chariot-wheels in battle? Why was my half-brother cursed? It’d suit you to tell me everything. I want to hear everything, holy one. You know everything in this world; you know both the past and the future!’”
“Vaisampayana said,
‘The supreme speaker, the wise man named Narada, at his inquiry, told hm everything about the so-called Suta’s curse long ago: You are right, mighty-armed Bharata tribesman. Both Karna and Arjuna were unstoppable in battle. Now, what I am about to tell you even the gods do not know. Hear, mighty-armed one, what happened long ago. Hear how the Kshatriyas earned the lands of bliss by way of weapons. Now, when Kunti was a virgin, she conceived a child who would start a war. The child, naturally quite powerful, became a Suta. Then, Master Drona offered him an education in weaponry, Drona being the top Angirasa. Considering Bhimasena’s might, how agile Arjuna was with weapons, your wisdom, O king, the humbleness of the twins, the friendship from early childhood between Vasudeva and Gandiva’s wielder, and the people’s love for you all, that young man was truly jealous. In early childhood, he befriended King Duryodhana by way of an accident, his personality, and his hatred for you all. Seeing that Dhananjaya knew the most about Weaponry, Karna, one day, went to Drona in private and said: ‘I want to know about the weapon called Brahma – the associated mantras and how to retrieve it as well. I want to fight Arjuna. Surely you love your students as much as you love your own son. I pray each master of weaponry may, by way of your grace, consider me skilled in it.’
At this, Drona, due to his favoritism for Phalguna and his knowledge of how wicked Karna was, replied: ‘Only a Brahmin keeping to each and every vow or a Kshatriya who’s been ascetically penitent ought to know that weapon and none other.’ When Drona said this, Karna honored him, obtained his permission to depart, and headed without delay for Rama, one then residing atop the Mahendran-range. Nearing Rama, he bowed his head and said: ‘I am a Brahmin from Bhrigu’s line’ – this ensured Rama would honor him. With this knowledge about his caste and lineage, Rama kindly welcomed him; this truly gladdened Karna. Living within the heavenly range with Rama, Karna met and mingled with many a Gandharva, Yaksha, and god. Residing there, he earned weapons and was the gods’, Gandharvas’, and Rakshasas’ true favorite. One day, he wandered alongside the shelter alongside the coast. Yes, the son of Surya, armed with a bow and sword, wandered alone. During his wandering, O Partha, he unknowingly slew, by accident, a sacrificial cow meant for a Homa of a chanter of the name Brahma who performed an Agnihotra daily. Knowing he’d killed the cow accidentally, he told the Brahmin. Yes, Karna, to please its owner, kept saying: ‘O holy one, it was an accidental death – forgive me!’ Enraged, the Brahmin, scolding him, replied: ‘Die, wicked one, as punishment. Wretch, when you finally fight the one you always challenge to a fight and truly act for daily, the ground will swallow your chariot-wheel. When this happens, your enemy will make use of his power and behead you, one stunned. Go, nasty one. You recklessly slew my cow so you shall be beheaded at a time when you are reckless!’ But, though he’d been cursed, Karna still tried to please the supreme Brahmin by offering him cows, riches, and gems. Instead, the rishi replied: ‘Nothing you say can change things. Leave me or stay – do what you like.’ At the Brahmin’s words, Karna, head hung in misery, returned timidly to Rama, reflecting on the matter.’”
“Vaisampayana said,
'The tigrine Bhrigu (Rama) was well-pleased with Karna’s mighty weapons, love for him, self-control, and services rendered as a student. Keeping to his abstentious penance, Rama cheerfully and rightfully told, his penitent student all about the weapon called Brahma – how to chant for its retrieval, too. Having learned all about the weapon, Karna began to live happily with Bhrigu. Naturally wondrously powerful, he quite passionately devoted himself to weaponry. One day, the quite wise Rama, whilst wandering with Karna near his shelter, lost much strength due to the constant fasting he’d undergone. Trusting (and thereby loving), the exhausted son of Jamadagni set his head in Karna’s lap and fell into a sound sleep. Whilst his teacher slept in this position, a fearsome creature wth a truly harmful bite that survived on phlegm, fat, flesh, and blood neared Karna. The blood-sucking creature, at Karna’s thigh, bit down. Afraid to awaken his teacher, Karna could neither remove nor kill it. Though it had burrowed into his thigh, O Bharata tribesman, Surya’s son, not wanting his teacher to awaken, let the worm do as it pleased. Though the pain was unbearable, Karna bore it with great patience, continuing to support Bhrigu’s son without trembling in the least nor showing any sign of pain. But, when Karna’s blood trickled onto the quite powerful Rama, Rama awoke and said, fearful: ‘Alas! Blood has polluted me. What are you doing? Tell me the truth without fear!’ Karna told him how the creature had bitten him and Rama saw that it was hog-like with eight feet, quite sharp teeth, and a hide covered with erect bristles. Called Alarka, the creature shrunk in fear then. Yes, as soon as Rama eyed it, the creature died, vanishing from where the blood had spilt. How wondrous this all seemed! Then, a terrible-looking Rakshasa was seen in the sky that was dark-colored, red-necked, able to shapeshift, and currently upon some clouds. The Rakshasa’s goal’d been reached; it, with joined palms, told Rama: ‘O supreme ascetic, you saved me from my hellish lifestyle! Blessings to you – you’ve benefited me and I adore you.’ The naturally quite powerful, mighty-armed son of Jamadagni said to him: ‘Who are you and what brought you to that state? Tell me everything.’ He replied, ‘I was once a great Asura named Dansa. In the Krita age, sire, I was as old as Bhrigu. I lusted after the wise man’s beloved wife and he cursed me to live on Earth as that creature. Furious, your ancestors told me: ‘Surviving on urine and phlegm, wretch, you shall live a hellish life.’ I, begging him, said: ‘How can I lift the curse?’ Bhrigu told me: ‘My descendent, Rama, shall lift it.’ So, I was cursed to live thusly like one of polluted soul. But, righteous one, you’ve saved me from my wretched life.’ At this, the great Asura bowed his head before Rama and departed. Furious, Rama told Karna next: ‘Fool, no Brahmin could’ve endured that pain. You’re patient like a Kshatriya. Be honest with me without fear.’ At this, Karna, fearing his curse and wishing to please him, replied: ‘O Bhrigu, I am a Suta – one parent was a Brahmin and the other was a Kshatriya. I’m Radha’s son; my name is Karna. O Bhrigu, take pleasure in my poor self, one meaning only to earn weapons. Why wouldn’t an honorable master of The Vedas and other branches of knowledge make a good father? That’s why I said I was a member of your line.’ To the miserable, trembling Karna who was now prostrate and of joined palms, the supreme Bhrigu, smiling through his fury, replied: ‘Your greed for weapons led you to lie, so, O wretch, no inner light of yours shall lead you to that weapon. Since you are no Brahmin, Brahma will not obey you just when you need it most (facing your equal and/or about to die). Leave – this is no place for a liar like you. However, no Kshatriya will be your earthly equal in battle.’ At Rama’s words, Karna, with Rama’s permission, departed. Then, going to Duryodhana, he told him he’d mastered all weapons.’”
“Vaisampayana said,
‘Having thusly earned weapons from Bhrigu, Karna spent his days in great joy in the company of Duryodhana, O Bharata tribesman. Now, once, O king, many kings went to a Swayamvara hosted by the Kulingas’ ruler in Chitrangada. The city, O Bharata tribesman, so full of lavishness, was called Rajapura. Hundreds of rulers went there to earn the virgin’s hand in marriage. Hearing that various kings had gathered there, Duryodhana, riding his golden chariot, went there along with Karna. When the festivities of the Swayamvara began, various rulers, supreme king, arrived to earn the virgin’s hand in marriage. Amongst them were: Sisupala, Jarasandha, Bhishmaka, Vakra, Kapotaroman, Nila, the steadily powerful Rukmi, the ruler of royal ladies named Sringa, Asoka, Satadhanwan, and the heroic Bhojan ruler. Besides them were many others from the south, many tribal Mlechchan masters of weapons, and many rulers from the east and north, O Bharata tribesman. Each wore golden armlets and shone naturally like pure gold. Their bodies aglow, they were like fiercely mighty tigers. Once all the kings were seated, O Bharata tribesman, the virgin entered the ring accompanied by her nursemaid and a eunuch who was a guard. Whilst she heard each king’s name as she made her rounds, that virgin of supremely lovely complexion passed on the son of Dhritarashtra just as she’d passed on others before him. But, Duryodhana, a Kuru, found her rejection intolerable. Ignoring the other kings, he demanded she stop right then and there. Drunken with power-pride, trusting in Bhishma and Drona, King Duryodhana seized the virgin and set her in his chariot. Armed with a sword, donning mail and leather gloves, Karna, the top weapons-wielder, riding in his chariot, headed behind Duryodhana. A great uproar then took place – the other kings were now driven to fight. ‘Let us don mail and prepare the chariots!’ they said; enraged, they chased after Karna and Duryodhana, showering their arrows like cloud-banks showering two hills with rain. During the pursuit, Karna broke their bows and arrows, one arrow felling each one. Some lost their bows, some attacked with bows in their hands, some prepared to hurl spears, and some pursued with arrows and maces. Naturally quite agile, Karna, the top slicer, troubled them all. He took away many kings’ charioteers and then defeated the world leaders. So, the rulers took the reigns and retreated, hearts miserable. Guarded by Karna, Duryodhana returned, heart joyful. He and the virgin returned to Hastinapura.’”
“Vaisampayana said,
‘Hearing how famously mighty Karna was, the Magadhas’ ruler, King Jarasandha, challenged him to a one-on-one battle. Each knowledgeable of divine weapons to a t, a brutal battle was fought; each struck the other with various weapons. When their arrows were finally all shot, when their bows and swords were broken, and when their chariots were broken, they, naturally mighty, fought with their bare hands. While focused on the deadly, bare-fisted fight, Karna nearly tore in half the body of his opponent, a body a Rakshasa had once fused to give it life. After undergoing much pain, the Magadhan ruler, no longer wishing to fight, told Karna he was satisfied. Now his ally, he gave Karna the town of Malini. Now, before this, that tigrine man and enemy-tamer (Karna) was the Angas’ ruler. Now, that unfriendly-army-crusher was this as well as the ruler of Champa to please Duryodhana. This made Karna world-famous for physical strength. When, to do you some good, the divinities’ ruler begged him for his innate mail-coat and earrings, he, stunned by divine magic, gave away those precious possessions. Now without earrings and innate armor, Arjuna was able to slay him naturally before Vasudeva. So, due to the Brahman’s curse, the curse of noteworthy Rama, Kunti’s granted wish, Indra’s deception, Bhishma making him half the chariot-warrior, the Rathas and Atirathas, Salya’s painful lectures to decrease his energy, Vasudeva’s laws, and the divine weapons Arjuna earned from Rudra, Indra, Yama, Varuna, Kuvera, Drona, and noteworthy Kripa, Gandiva’s wielder was able to successfully slay Vikartana’s son Karna, one who shone like his father. So, your half-brother was thusly cursed and deceived by many. Though he fell in battle, do not grieve for that tigrine man.’”
“Vaisampayana said,
‘Having said these words, divine Rishi Narada fell silent. The royal wise man, Yudhishthira, grievous, focused utterly on meditation. Seeing the hero miserable and overcome with sorrow as well as sighing like a snake and weeping copiously, Kunti, grievous and nearly senseless due to sorrow, offered sweet words, seriously important things well-suited for the occasion: O mighty-armed Yudhishthira, it ill-suits you to give into Sorrow thusly. O quite wise one, quell this grief and listen to me. In the past, I tried telling Karna you two were half-brothers. Surya, supremely righteous one, tried as well. Anything a well-wishing friend for goodness’ sake should say was said to Karna by Surya both in a dream and before me. Neither troubling nor reasoning from his parents could successfully soothe Karna or make him your ally. Succumbing to Time, he was set on showing his spitefulness when he stood before you. Set on harming you all, I stopped trying.’
At his mother’s words, King Yudhishthira, eyes tearful, heart shaken in grief, added: ‘Your secret advice overcomes me with troubles’; the naturally quite powerful and righteous king then, sorrowful, cursed women to no longer keep secrets. Then, the king, recalling his sons, grandsons, kinsmen, and friends, was anxious and grievous. Troublingly sorrowful, the wise king, like a smoky fire, was overcome with despair.’”
“Vaisampayana said,
‘Righteous-souled Yudhishthira, heart shaken, burning with sorrow, began grieving for Karna, the mighty chariot-warrior. Sighing repeatedly, he told Arjuna: O Arjuna, if we’d been beggars in the Vrishnis’ and Andhakas’ cities, we never would’ve been this miserable today due to slaying our kinsmen. Our enemies, the Kurus, prospered and we lost all pleasurable things – how can we see the results of righteousness if we have death-wishes? The Kurus earned Heaven and we earned grief! Curse a Kshatriya’s duties, curse Might, and curse Courage – they brought us overwhelming misfortune! Bless Forgiveness, Self-control, Purity, Abstinence, Humility, Harming-None, and Honesty-At-All-Times – hermits of the forest honor them. Prideful and arrogant, we jealous fools, wishing to enjoy the pleasures of sovereignty, are now in dire straits. Our kinsmen openly failed their mission to earn the right to rule the world, slain in battle, and we’re so grievous now that the offer to rule even all worlds would not gladden us. Having slain, for the right to rule the world, the world leaders undeserving of that slaying, we bear the burden of rebirth, no friends or things to live for. Like dogs fighting over a piece of meat are we, ones Misfortune has overcome. That piece of meat is no longer appealing; no, we’d throw it away. The slain shouldn’t have been slain for the sake of the world, mountains of gold, or all the horses and cows on Earth. Jealous and yearning for things of this world – driven by Wrath and Pleasure – all, choosing Death’s highway, went to Yama’s worlds. Ascetic Brahmacharins focusing on Truth and Abstinence went to Yama’s worlds. Ascetic Brahmacharins focusing on Truth and Abstinence wanted sons blessed with all kinds of prosperity. Women get pregnant when they fast, perform sacrifices, keep to vows, perform holy rituals, and perform auspicious ceremonies, do they not? Then, a fetus develops over ten months and, spending their time feeling miserable and expecting results, they wonder, anxious: ‘Will I birth a child successfully? Will my child live after birth? Will my child become strong and honorable in his lifetime? Will he bless others in this world and the next?’ Alas, sons of tender age with shiny earrings have been slain and those expecting such results have had their dreams dashed. Not enjoying worldly pleasures and not paying the debts they owe their fathers and the gods, they went to Yama’s home. Alas, Mother, the kings were slain just when their parents’ thusly expected results (strength and riches) were about to appear. They always adhered to Envy and yearned for earthly things, victimized more than normal by Zeal and Pleasure. So, they could never count on taking pleasure in the fruits of victory, no matter when or where. Methinks the Panchalas and Kurus who’ve fallen in battle are in Hell – otherwise, the slayers would’ve, due to their slaying, earned the lands of bliss. We’re considered behind the world’s overpowering destruction, but, Dhritarashtra’s sons are really to blame. Duryodhana’s heart was always set on deception; always cherishing Wickedness, he was addicted to deception. Although we never offended him, he always treated us wrongly. Neither we nor they reached goals; we did not defeat them and they did not defeat us. The pleasures of the world, women, and music will never offer themselves to the Dhritarashtras now. They ignored ministers’, friends’, and men educated in scripture’s advice. No, they could not just sit back and enjoy their expensive gems, well-stocked treasury, and vast territories. Burning with the hate they had for us, they found neither happiness nor peace. Seeing us truly prosper made Duryodhana ashen, pale, and emaciated. Suvala’s son told King Dhritarashtra about it, and, out of his affection for his son, he tolerated his son’s evil scheme. Surely ignoring Vidura, ignoring Mahatma Ganga, and failing to control his wicked, jealous, and zeal-driven son led the king to his own downfall. I, too, experienced a downfall. Surely Suyodhana, having caused the deaths of his brothers and created burning grief for the couple, sent his blazing fame on a downward spiral. Burning with the hate he had for us, Duryodhana was always wicked-hearted. What other kinsman of lofty birth could say such things to his kinsman but he, one wishing to fight and in Krishna’s presence? Due to Duryodhana, we are eternally hopeless like victims of suns burning all with inner power. The wicked-souled creature – Spite – was our inauspicious star. Alas, due to Duryodhana, our line was wiped out. Having slain those whom we never should have slain, the world blames us. King Dhritarashtra, having inaugurated the wicked-souled, wicked-deed-doing prince who annihilated his line, is thankful to grieve today. He’s lost his possessions and his kingdom. Having slain them, our fury was quelled. Yet, Grief is stunning me, Dhananjaya – a committed sin is purged by performing auspicious acts, wildly telling all about it, repenting, giving to beggars, penance, visiting pilgrimage-spots upon renouncing all, and by constantly reflecting upon scripture. Of these seven methods, he who renounces is said to be unable to sin ever again. Now, Srutis say that a renouncer escapes death and rebirth; the right path earns one of fixed soul Brahma. So, O Dhananjaya, let me enter the forest with your permission, enemy-scorcher – I shall see no difference between opposites, be reserved, and walk Knowledge’s path. O slayer of enemies, Srutis say (and I have seen it with my own eyes) that one attached to this world cannot earn all religious merit. I, wishing to earn earthly things, sinned – Srutis say this leads to death and rebirth. Leaving the realm behind and abandoning earthly things, I shall enter the forest to sever all ties to this world, be purged of grief, and feel nothing for anything and everything. Rule in my place – there is peace now and no thorns. O supreme Kuru, why do I need a kingdom or pleasure?
Having said this, King Yudhishthira fell silent. His younger brother, Arjuna, gave a reply.’”
“Vaisampayana said,
‘Like one unwilling to forgive another for his insult, Arjuna, a harsh and powerful speaker who was naturally energetic, giving into true ferocity and, licking the corners of his mouth, said serious things, smiling all the while: How painful and troubling! Your heart’s true agitation grieves me – you did something divine but are now determined to give up your great riches. You slew your enemies and earned the right to rule the world by way of doing your caste-based duties – why, due to a wishy-washy heart, give it all up? No eunuch or lazy man ever earned the right to rule; why did you, senseless and enraged, slay all world leaders? A beggar can never enjoy earthly pleasures – utterly poor and resource-less, he can never earn earthly fame, sons, or beasts. O king, if you left your growing kingdom behind to live like a wretched beggar, what would the world say about you? Why abandon all earthly pleasures, riches, and resources to live like a nasty beggar? You were born into a royal line; you conquer the world and now foolishly want to live in the forest, abandoning all that is virtuous and enriching? When you enter the forest for rest, wicked men will ruin sacrifices. That sin of theirs will surely pollute you. King Nahusha, having done many wicked things as a poor man, cursed poverty, calling it something only for hermits. Rishis are the kind of people who do not prepare themselves for the following day; you know that too well. But, royalty focuses all their attention on wealth. So, he who steals riches robs the victim of his faith – how can he perform rituals without money? So, what man would forgive us if we stole from him? Now, a poor man, even if he’s an innocent bystander, is falsely accused – poverty is a way of living in sin. So, do not praise poverty. How is a dead man any different than a poor man? Meritorious acts flow from the wealthy like an overflowing mountain. Riches provide for faith-based deeds, pleasures, and Heaven, O king. Without wealth, a man cannot survive. The naturally foolish man who loses all riches loses the acts that led him to this like shallow streams in summer drying up. A man with riches has friends, kinsmen, is considered a true man, and is an educated one; a poor man who tries to reach some goal of his will fail. Riches lead to riches like elephants capturing wild elephants. Riches provide for religious deeds, pleasure, joy, courage, zeal, education, and a sense of dignity, O king. Riches provide familial honor; riches increases one’s spiritual merit. A poor man does not have this world or the next, O best of men. A poor man will fail when trying to perform religious acts since religious acts flow from riches like rivers flowing from a mountain. A man with few horses, cows, servants, or guests is emaciaed, unlike a man with many of those things who is thin. Truly consider, O king; consider the gods’ and Danavas’ behavior. O king, do the gods ever want anything other than an annihilation of the Asuras (their kinsmen)? If the misuse of the funds of others is wicked, O king, how can kings be virtuous on Earth? In The Vedas, educated men have reached a conclusion – the duty of a king is to read from the three Vedas daily, seek to acquire wealth, and carefully perform sacrifices with his new riches. The gods, through feuding, earned balance in Heaven. If the gods prospered by way of feuding, what’s so bad about feuding? You see, the gods are as such and the immortal Vedic law is in agreement. Our main duties are to educate ourselves, teach, perform sacrifices, and to assist during others’ sacrifices. Riches are offered to kings and that’s how they prosper. But, one always prospers at the expense of another’s pain. That’s how kings conquer the world. Having conquered, they consider their booty theirs like princes considering their father’s riches their own. Royal wise men who soared to Heaven considered this a king’s duty. Like water utterly flowing from a swollen sea, riches spread in all directions out of royal treasuries. The world has belonged to King Dilipa, Nahusha, Amvarisha, and Mandhatri, and now, it is yours. A great sacrifice, therefore, involving lots of various gifts and a great pile of produce, is forthcoming. Foregoing the sacrifice, O king, means the kingdom’s sins upon your head. When a king sacrifices a horse, offering many gifts, his people are purged of all sin and sanctified by end-of-sacrifice ablutions. Mahadeva, one of cosmic form, during a great sacrifice involving flesh-offerings, offered all creatures as the sacrifice-offering and then offered himself. This auspicious path is immortal and its results are, too; it is called Dasaratha. If you walked off such a path, O king, which other one would you take?’”
“Vaisampayana said,
‘Yudhishthira said: For a short time, O Arjuna, meditate and listen to your inner self. If you listen to me thusly, you’ll come to agree with me. Abandoning worldly pleasures, I shall take the path the righteous take. No, I shan’t take the one you recommend. Ask me which auspicious path one, alone, ought to take and I shall tell you. Well, even if you daren’t ask, I shall tell you. Abandoning the pleasures and doings of earthly men, I, focusing on utterly austere penance, shall wander through the forest amongst its creatures, eating only fruit and roots. Doling offerings onto a fire at the right times, offering ablutions in the morning and evening, I shall eat less, lose weight, wear skins, and have dreadlocks. Enduring the cold, wind, heat, my hunger, my thirst, and my labors, I shall become emaciated by way of penance, just as declared. The songs and sounds of the cheerful birds and beasts of the forest shall warm my heart and ears daily. I shall enjoy the perfumey trees and vines weighed down by blossoms; I shall see the varying, charming things growing in the forest; I shall see the many excellent forest-hermits; I shall utterly harm none (what, then, can be said of my treatment of the local villagers and townspeople?). Entering the forest for rest and meditation, I shall survive on ready or raw fruits, pleasing the Pitris and gods with offerings of wild fruit, spring water, and hymns of praise. Doing these things and living in the forest austerely, I shall await physical, utter deterioration. Or, living alone and reserved, my head clean-shaven, I shall beg a tree each day for its fruit until some falls for me. Smearing my body with ashes, sheltered by abandoned homes or the bottoms of trees, I shall live my life, emptying my life of all things dear and loathsome. Neither giving into grief or joy – seeing each pair of opposites as equal and overcoming them (scolding vs. praise, hope vs. troubles) – I shall live, freeing myself of worldly things. Speaking to none, I shall look blind, deaf, and foolish. I shall be happy and take happiness from my own soul. Utterly harming no subtype of the four types of moving and still creatures, I shall treat all creatures equally, whether mindful of their duties or following the laws of the senses. I shall neither mock nor frown upon anyone. Controlling my senses to a t, I shall always look cheerful. Never asking directions, taking any path I come to, I shall continue on my journey, never taking note of the country I’m in or cardinal-direction I’m facing. I shall go anywhere I please without looking behind me. Free of desire and wrath, gazing from within, I shall journey onward without boasting of my soul or body. Mother Nature shall always provide food or drink for me. I shall not consider the polarities of life that would get in my way. If pure food, even a small amount, is not given at the first home I visit, I shall go to another home. If that home cannot feed me, I shall try seven more times to satisfy me. When a home no longer has billowing smoke or fire burning in the fireplace – when husking-tools are not being used – when the members of it have eaten – when beggars and guests are finished – I shall myself beg at the right time, going to two, three, but no more than five homes. Without desire, I shall wander the earth. Seeing success and failure as equals, I shall earn great asceticism-based merit. I shall behave neither like one fond of life or like one about to die. I shall neither love life nor hate death. If one severs an arm or smears the other arm with henna, I shall neither curse him nor wish him well. Abandoning anything that makes one rich, mine only deeds shall be opening my eyes, closing them, and eating and drinking just enough to survive. Never attached to labor – always controlling the acts of the senses – I shall abandon Desire and purify the soul of all impurities. Utterly unattached – severing all chains and ties – I shall be as free as the wind. Living so free of things that could affect me, I shall be eternally happy. I, due to desire and ignorance, committed great sins. The things a man has depend on karma from past lives – his wife, children, and kinsmen either please him or make his life miserable depending on that past-life karma. Consider a wife, children, and kinsmen either blessings or curses dependant on past-life karma or the causes that can affect future lives (that which they do affect the next life of the one to which they belong). When one’s wife, children, and kinsmen die, abandoning weakened bodies, they obtain their own bad karma (only the doer is burdened with that which he does, whether his acts are goodly or wicked). Thusly burdened with karma do creatures join in the Wheel of Life that constantly turns like a chariot-wheel, reborn on earth and interacting with fellow creatures. He who walks off the path of worldliness (a temporary illusion that seems immortal), troubled by rebirth, death, decay, disease, and pain, surely earns happiness. If the gods can fall from Heaven and great rishis can lose their honorable seats, who, knowing Karma, could want prosperity from Heaven? Insignificant kings, doing various things to deceive other kings, (reconciliation, giving gifts, etc.) often slay kings unfairly. I reflect on such occasions and drink from Wisdom’s cup. That sweet nectar guided me to choose a permanent, immortal, and set seat for myself. Always conducting myself with this knowledge and acting thusly, I shall take that bold path of life and abandon a body subject to rebirth, death, decay, disease and pain.’”
“Vaisampayana said,
‘But, Bhimasena said: Your sense of comprehension, O king, cannot see the truth like a foolish, idiotic chanter of The Vedas repeatedly chanting from them. If criticizing the duties of kings made one weak, taurine Bharata tribesman, it would have been truly wrong to have annihilated the Dhritarashtras. But, you are wrong to think a Kshatriya has neither compassion, pity, nor the ability to avoid harming others. If we'd known what your plans were, we would’ve never fought or slain even one creature. We would’ve begged ‘til the day we died. The terrible battle involving world leaders would never have occurred. Now, the educated say all that we see feeds the strong; yes, this world of moving and still things is pleasurable to the strong. But, the wise who know Kshatriya duties say he who prevents a man from attempting to become world leader should die; those against the realm were slain by us. Now that they’re slain, O Yudhishthira, you may rule the world justly. To refuse the realm is to dig a trench before collecting water and emerge, muddied. It’s like climbing a tall tree, collecting honey, and dying before tasting it. It’s like setting out on a long journey, only to return in despair, never coming to the end. It’s like slaying your every enemy, O Kuru, but killing yourself in the end. It’s like getting food but refusing to eat it. It’s like an aroused man finding a woman who feels likewise but refusing to meet her. We’re being blamed, O Bharata tribal king, for following you, a man who has hardly any sense of comprehension, simply because you’re our eldest half-brother. We’re naturally mighty, knowledgeable, and quite powerful. But, like true weaklings, we serve a eunuch. We shelter the helpless, yet, when it comes to reaching our goals, it would seem we are the utterly helpless ones. Reflect on my words. It is written that a man should abandon everything only if he is troubled or enemies have brought him overpowering decay or brought him failure. So, wise men do not believe a Kshatriya should abandon everything. No, those with clarity say if a Kshatriya abandons everything, there is a loss of virtue. How can a man born a Kshatriya, a devout Kshatriya at that, or even one protected by a Kshatriya say the duties of a Kshatriya are flawed? Criticizing the duties of a Kshatriya is equivalent to criticizing the holy, supreme leader representative of the caste. Who but an utterly impoverished man or an atheist would proclaim that the Vedas say it is righteous for a Kshatriya to abandon everything? It is never righteous, in reality, for one to do so. A hypocrite is he who can survive off of his strength and labor but chooses to do nothing his caste asks him to do and abandons everything. Who could dwell alone in the forest, abandoning sons, grandsons, rishis, guests, and Pitris, and be happy? Animals that dwell in the forest like those who abandon everything do not earn Heaven – yes, Kshatriyas who are strong enough but choose to bless none, dwelling in the forest, fail to earn Heaven. You can earn spiritual merit other ways. If, O king, abandoning everything and doing nothing else was the key to success, why wouldn’t the mountains and trees themselves do it? Yes, mountains and trees behave like ascetics when they harm none, sever all ties to the world, and act like Brahmacharins. If Fate, and nothing else, determines success or failure, be a Kshatriya and act. He who does nothing always fails. On the other hand, if relying on oneself was the only reason why one succeeded, sea-creatures would never fail. When has a sea-creature been fated to be rewarded by someone or something? This is the way of the world – all creatures do what comes natural to them, and, he who does nothing will always fail.’”
“Vaisampayana said,
‘There is an ancient tale having to do with this – a conversation between some ascetics and Sakra, taurine Bharata tribesman. Now, some well-off Brahmin youths with hardly any sense of comprehension and not one of the many honors of manhood entered the forest to dwell therein. Considering doing so virtuous, the youths with every reason to prosper chose to be Brahmacharins, abandoning their brothers and fathers. Now, it so happened that Indra felt empathy for them. Disguising himself as a golden bird, holy Sakra told them: ‘He who performs sacrifices and eats the remainder of the food offered first to gods and guests during them earns the kind of religious merit other men cannot earn. So, performing sacrifices is the loftiest and supremely meritorious thing one can do. He who does so is worthy of all praise. Doing so is the greatest achievement of one’s lifetime and those who are devoted to Virtue who do so earn the loftiest reward.’ Hearing these words, the rishis said: ‘This bird is praising those who eat the leftovers from sacrifices. He’s talking about us.’ But, the bird told them: ‘No, I do not praise you. You’re filthy and quite impure. You live off of that which is inedible, wicked ones! You’re not eating food leftover from a sacrifice.’ The rishis replied: ‘To us, however, the path we’ve chosen is truly blessed – what would do us some good, O bird? These words have inspired us to truly devote ourselves to you.’ The bird said: ‘Separate your self from your higher self and devote yourselves to me and I shall tell you true, beneficial things.’ So the rishis said: ‘You know all paths, sire, and we shall listen to you. O righteous-souled one, we shall obey your every command. What would you have us do?’ So, the bird said: ‘The cow is the loftiest quadruped. Gold is the loftiest metal. Brahmins are the loftiest speakers, chanters of mantras, and bipeds. Mantras regulate all the aspects of a Brahmin’s life – birth, life, death, and cremation. Vedic rituals represent, to him, Heaven, the path of life, and the top sacrifice. If this weren’t true, why do I believe chanting mantras help men seeking Heaven succeed in their endeavors? He who, on Earth, loves his soul, considering it a kind of god, succeeds, however, how well he succeeds depends on the nature of his soul; there’s a correlation between how one treats his soul and how much earthly pleasure he earns thereby. The seasons, measured in half-month marks, lead to the sun, moon, or stars – those who die during the lit fortnights of the summer solstice earn the solar lands of bliss, those who die during unlit fortnights of the winter solstice earn the lunar lands of bliss (the latter reborn upon experiencing their allotted periods of enjoyment and happiness), and those attached to nothing, when they die, go to the stellar lands equal to Brahma’s lands. These three types of success, dependant on action, are desirable to all creatures. Being a family man is the best way to live; it is a holy life-path and called the state of achievement. Those who find acting flawed have hardly any sense of comprehension, are utterly poor, and bring sin upon themselves. Those with hardly a sense of comprehension desert the immortal life-paths of gods, rishis, or Brahma and choose, instead, life-paths gods and Pitris avoid; paths scripture disapproves of. Failing to earn Brahman, their rank sinks until it parallels lower lifeforms and they are reborn as worms and vermin. Mantras instruct us thusly: ‘O sacrificer, perform the sacrifice known for its offerings of valuables and I shall reward you with sons, beasts, and Heaven.’ So, the loftiest, most abstentious act of an ascetic is following scripture. So, perform said sacrifices and be penitent thusly by giving gifts. The most austere penance can be defined as the adherence to the immortal commandments (to worship the gods, study The Vedas, please the Pitris, and honor teachers). When the gods were penitent in this exceedingly trying manner, they earned supreme glory and power. So, each of you should be a family man. Surely penance is supreme and is the crux of creation. But, everything depends on being the head of household and being as such leads to asceticism. He who eats feast-leftovers upon first offering shares of food morning and evening to kinsmen achieves things exceedingly difficult to achieve. The so-called ‘feast-leftover eaters’ eat only after serving guests, gods, rishis, and kinsmen. So, he who does his duties, keeps to excellent vows, and speaks honestly is truly respected on Earth, his faith utterly strengthened thereby. Humble, those doers of utterly difficult deeds earn Heaven and live for eternity in Sakra’s worlds.’ The ascetics then, upon hearing the beneficial, quite righteous things, realized abandoning all was pointless. From then on, they were heads of household. So, O knower of Righteousness, let your immortal wisdom guide you and rule this wide world, O king. You have no enemies now.’”
“Vaisampayana said,
‘Hearing Arjuna’s words, enemy-criticizer, mighty-armed, broad-chested, mildly articulating, naturally wise, currently-copper-faced Nakula, eyeing the king (the most righteous man), said, flooding his half-brother’s heart with sensibility: The gods created their separate sacrifice-fires in a world called Visakhayupa. Know, O king, that Action created and sustains the gods. The Pitris, sending even atheists rain, keeping to the Vedic declarations stating the commands of the holy creator, focus on action. Only an atheist would reject the Vedic declarations, ones constantly calling for action. He who knows The Vedas, following their declarations in all that he does, O Bharata tribesman, earns the loftiest spot in Heaven due to the gods (the path of the gods can be defined as the strict adherence to Vedic rituals). Life as a family man, according to those who know Vedic truths, is considered superior to other ways of life. Know, O king, that he who, during sacrifices, righteously offers riches he’s earned to Brahmins who know The Vedas well, controlling his soul, is, O king, considered a true ascetic. But, he who refuses to be a family man, something that brings one much happiness, takes a different life-path thereby – abandonment of self (death by starvation)! O king, such a one is like an ascetic who labors in the dark. A homeless man begging for a living who takes shelter at the base of a tree, is reserved, never cooks for himself, and seeks to control each function of his senses, is, O Partha, an ascetic begging for a living (not a true ascetic since such a lifestyle is seen by a Kshatriya as inappropriate). The Brahmin who, ignoring his wrath, joy, and urge to deceive, abandons all is an ascetic begging for a living, always studying The VedasThe Vedas The Vedas.’”