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Mahabharata
Vrihi Drounika Parva
The difficulty of giving charity. The history of Mudgala. The colloquy between Mudgada and the celestial messenger.
Vaishampayana said:
O best of the Bharata race, thus living in the forest, the high-souled Pandavas spent eleven years in great misery.
Although deserving of happiness, those best of men, brooding over their miserable plight, passed their days in misery living on fruits and roots.
That royal sage, the illustrious Yudhishthira, reflecting that the extremity of misery which had befallen his brothers was owing to his own fault and remembering also the sufferings that had arisen from his act of gambling, could not sleep in peace. He felt as if his heart had been pierced with a lance.
Remembering the harsh words of the Suta's son, the Pandava, repressing the venom of his wrath passed his days in humble guise and he often sighed heavily.
Arjuna and both the twins and the illustrious Draupadi and the mighty Bhima, he that was strongest of all men, felt the greatest pain in casting their eyes on Yudhishthira.
Thinking that only a short time remained (of their exile) those foremost of men, influenced by rage and hope and by resorting to various exertions and endeavours made their bodies assume almost different shapes.
After a while the son of Satyavati, Vyasa, the great Yogi came there to see the Pandavas. Seeing him coming, the son of Kunti, Yudhishthira, went forward and duly received that high-souled one.
Having gratified Vyasa by bowing down to him, the self-controlled Pandava (Yudhishthira), when the Rishi sat down, sat down before him with the desire of listening to him.
Seeing his grandson lean and living on forest produce, that great Rishi, moved by compassion spoke thus in accents choked with tears.
"O mighty armed Yudhishthira, O foremost of all virtuous men, hear; those men who do not perform asceticism never obtain great happiness in this world; men experience happiness and misery by turn.
O foremost of the Bharatas, no man ever enjoys unmixed happiness. A wise man, possessing high wisdom, knowing that life has its ups and downs, is neither filled with joy nor with grief.
When happiness comes one should enjoy it and when misery comes one should bear it. As a sower of crops must wait for the (proper) season (to gather his crops).
There is nothing superior to asceticism. Asceticism produces great results. O descendant of Bharata, know that there is nothing which asceticism cannot produce.
Truth, sincerity, freedom from anger, justice, self-control, restraint of faculties, immunity from malice, guilelessness, sanctity and mortification of the senses, these, O great king, purify a man of pure acts.
Foolish persons, addicted to vice and bestial ways, obtain the birth of beasts in after life and they never enjoy happiness.
The fruits of acts done in this world are obtained in the next world. Therefore one restrains his body by asceticism and the observance of vows.
O king, being free from guile and with a cheerful spirit, one, according to his power, bestows gifts after bowing down to the recipient and paying him homage.
A truthful man obtains a life which is free from all trouble. A person, free from anger, attains to sincerity and one free from malice obtains supreme contentments. A man who has subdued his senses and his inner faculties never knows tribulation, nor is a person of subdued senses affected by sorrow at the sight of other's prosperity.
A man who gives every one his due and he who gives boons obtains happiness and every object of enjoyment, while a man who is free from envy reaps perfect ease.
He who honours those to whom honour is due obtains birth in an illustrious family and he who has subdued his senses never meets with any misfortune.
A man whose mind follows good after death is born on that account possessing a virtuous mind.
Yudhishthira said:
O great Rishi, O exalted one, of the bestowal of gifts and asceticism which is of greater efficacy in the next world and which is more difficult to be practised.
Vyasa said:
O child, there is nothing in this world more difficult to practise than charity. Men thirst for wealth and obtain it with great difficulty.
O high-minded one, even abandoning (the hope of) dear life itself, heroic men enter into the depths of the sea and the forest for wealth.
For wealth some take to agriculture, some to the tending of the kine and some serve others. Therefore it is extremely difficult to part with wealth which is obtained with such great difficulty.
As there is nothing harder to practise than charity, in my opinion, even bestowal of boons is superior to every thing.
Specially this is to be remembered that well-gotten gains should in proper time and place be given away to pious men.
But the bestowal of ill-gotten wealth can never rescue the giver from the great fear (of the evil of rebirth).
O Yudhishthira, it has been said that by bestowing in a pure spirit even a slight gift in due time and to a fit recipient a man obtains inexhaustible fruits in the next world. In this connection a story is told about the fruit obtained by Mudgala by giving away only a Drona of corn.
Yudhisthira said:
O exalted one, why did that highsouled one give away a Drona of corn? To whom and in what prescribed way he gave it. Tell me this.
O exalted one, I consider the life of that virtuous man as having borne fruits with whose acts the supreme one himself is well-pleased.
Vyasa said:
O king, there lived in Kurukshetra a virtuous man, named Mudgala. He was truthful and free from malice. He was self-controlled. He led the Sila and Uncha modes of life.
Although leading his life like a pigeon that great ascetic entertained his guests, celebrated the sacrefice called Ishtikhita and performed other rites. That Rishi, with his wife and son, ate for a fortnight and during the other fortnight he led the life of a pigeon collecting (but) a drona of corn.
Celebrating the Darsa and Paurnamashya sacrifices that guileless Rishi used to pass his days by taking the food that remained after the deities and the guests had eaten.
In (all) auspicious lunar days, the lord of the three worlds, Indra accompained by the celestials, O great king, used to partake the food offered at his sacrifice.
On such (auspicious) days that Rishi leading the life of a Muni cheerfully entertained his guests also with food.
As that high-souled one distributed his food with great speed, the reamindcr of the Drona of corn increased as soon as (fresh) guests appeared.
By virtue of the pure spirit in which the Rishi gave away (food), it increased so much that hundreds upon hundreds of learned Brahmanas were fed with it.
O king (once upon a time) having heard of the virtuous and bow-observing Mudgala, the naked Rishi Durvasa, with his dress like that of a maniac and his head bare of hair, came there, O Pandava, uttering various insulting words.
Having arrived there, that foremost of Rishis spoke thus to that Brahmana, "O best of Brahmanas, know that I have come here for food.
The Rishi Mudgala replied by saying "Welcome." Offered to that hungry, mad ascetic, water to wash his feet and mouth; that Rishi, ever observant of the vow of feeding guests, then placed before him excellent food. Affected by hunger, the mad Rishi ate up all the food given to him. Then Mudgala gave him more food.
Having eaten up all that food, he besmeared his body with the uncleaned remainder and went away as he had come.
In this manner during the next season, he came again and ate up all the food given to him by that wise Rishi leading the Unccha mode of life.
Thereupon without gating any food himself, the Rishi Mudgala again became engaged in collecting corn, following the Unccha mode. Hunger could not disturb his equanimity.
Nor could anger or guile or sense of degradation or agitationenter into the heart of that best of Brahmanas leading the Unccha mode of life along with his son and his wife.
In the way Durvasa during successive seasons came for several times before that best of sages living according to the Unccha mode of life. But that rishi could not perceive any agitation in the heart of Mudgala. He found the heart of that virtuous-minded Rishi always pure.
Thereupon becoming very much pleased he thus spoke to the Rishi Mudgala, There is no other simple and charitable being like you on earth.
The pangs of hunger drive away all sense of virtue and deprive people of patience. The gongues, that always love, delicacies, attract men towards them.
Life is sustained by food. The mind is however fickle and it is hard to keep it in subjection. The concentration of mind and the control of the senses constitute (true) asceticism.
It is very hard to abandon in a pure spirit a thing earned by pain. O virtuous one, but all this has been duly achieved by you.
In your company we feel obliged and gratified. Self-restraint, fortitude, justice, control of the senses and of the faculties, mercy and virtue are all established in you. You have conquered all the worlds by your deeds, you have obtained the highest state.
Even the dwellers of heaven are proclaiming your great deeds of charity. O vow-observing Rishi, you shall go to heaven in your own body.
When the Rishi Durvasa was thus speaking, celestial messenger appeared before Mudgala in a car yoked with swans and cranes, adorned with numerous bells, scented with divine fragrance, picturesquely painted and possessing the power of being everywhere at will.
He spoke thus to the Brahmanas. Ascend this car. O Rishis, the result of your acts, you have obtained the fruit of your asceticism.
When the celestial messenger was thus talking, the Rishi told him, O celestial messenger, I desire that you should describe to me the attributes of those that live there. What is their asceticism and what is their purpose? What is the happiness in heaven and what are its defects?
O lord, it has been declared by nobly born virtuous men that friendship with five men is formed by only walking with them seven faces. In the name of friendship, I ask you, tell me the truth and that which is good for me to know. Hearing you, I shall according to your words fix the course I ought to follow.
The celestial messenger said:
O great Rishi, you are very simple, for having obtained that celestial bliss which brings great honour, you are sill delebrating like an unwise person.
O Rishi, that which is known in the world by the name of heaven exists above us. It is high, it is furnished with excellent paths and is always frequented by celestial cars.
O sage, atheists and untruthful persons, those that have not performed asceticism and those that have not performed great sacrifices, cannot go there.
Only virtuous souls and those of subdued minds and those that have their faculties under control and those that have controlled their senses and those that are free from malice and persons intent on the practice of charity and heroes and men bearing marks of battle, after having subdued senses and faculties and performed the most meritorious rites, attain to those regions, O Brahmana, capable of beings obtained only by virtuous acts and inhabitatedd by pious men.
O Mudgala, there are established separately myriads of beautiful, shinning and respondent worlds bestowing every object of desire owned by those celestial beings, the gods, the Sadhyas, the Vishvadevas, the great sages, the Yamas, the Dhamas and the Gandharvas and the Apsaras.
There is that foremost of mountains, the golden Meru extending thirty-three thousand Yoyanas. O Mudgala, there are also the celestial gardens. With Nandan at their head here sport the persons of meritorious acts. Neither hunger nor thirst nor heat or cold nor fear.
Nor anything that is disgusting and inauspicious is there. Delightful fragrance is everywhere and breezes are delicious and sounds are captivating both to the ear and mind; there is no grief, no old age; nor labour nor repentance is there.
O Rishi, the world obtained as the fruit of one's (good) acts is like this. Men go there by virtue of their meritorious acts.
Men that live there look resplendant and O Mudgala, solely by virtue of their own acts and not through the me its of fathers or mothers.
O Rishi, there is neither sweat nor stench, nor excretion nor urine. There dust docs not soil one's clothes.
There excellent ganrments full of celestial fragrance never fade. O Brahmana, there are such cars as this (one I have brought).
O great Rishi, being free from envy and grief and fatigue and ignorance and malice, men, who have gone to heaven, live in that region in great happiness.
O foremost of Rishis, higher and higher over such regions, there are others possessing higher celestial virtues.
Of these, the charming and effulgent region of Brahma is the highest. O Brahmana, there go the Rishis that have been purified by their meritorious acts.
There live certain beings called Ribhus, they are the gods of the gods. Their region is highly blessed and they are adored even by the celestials.
They shine in their own effulgence and they bestow every object of desire. They suffer no pangs arising from women. They do not possess worldly wealth and they are free from ill.
They do not live on oblations or on ambrosia. They possess such celestial forms that they cannot be perceived by the senses.
Those everlasting gods of the gods do not desire happiness for happiness sake, nor do they undergo any change at the change of a Kalpa.
Old, age, death they have none; for them there is neither ecstacy, nor joy nor happiness. They have neither happiness nor misery, O Rishi, anger and aversion they have none.
O Mudgala, their supreme state is coveted even by the celestials. The great emancipation, which is very difficult to attain, can never be acquired by people subject to desire.
The number of these gods is thirty-three. To their region go wise men after having observed excellent vows or bestowed gifts according to the ordiance.
You have easily acquired that success by your charities, your effulgence is displayed by virtue of your asceticism. (Now) enjoy that condition which is obtained by your meritorious acts. Such, O Brahmana, is bliss of heaven containing many worlds. Thus have I described to you the blessing of the celestial, region. Now hear some of its disadvantages.
O Mudgala, in the celestial region a person, while enjoying the fruits of acts he had already performed, cannot perform any other new acts. He must enjoy the fruits of the mormer life till they are completely exhausted and besides he is liable to fall after he has entirely exhausted his merit, these are in my opinion the disadvantages of heaven. The fall of persons whose minds have been once steeped in happiness must be called a great draw back (of heaven).
The discontent and regret that must follow ones stay in an inferior place after he has enjoyed more auspicious and effulgent regions must be very difficult to bear.
The consciousness of those about to fall is stupified and it is also agitated by emotions. As the garlands of those about to fall fade away, fear possesses their hearts.
O Mudgala, these are the great draw backs that exist even in the region of Brahma. In the celestial region the virtues, of men who have performed righteous acts, are countless.
O Rishi, this is another of the attributes of the fallen that by reason of their merits, they take birth among men.
O Rishi, then they obtain high fortune and happiness. If one however cannot acquire knowledge, he takes an inferior birth. The fruits of acts performed in this world are reaped in the next. O Brahmana, this world has been declared to be one of acts.
O Mudgala, thus have I, as asked by you, described all to you. Now, O virtuous Rishi, with your favour, we shall easily go with speed.
Vyasa said:
Having heard those words, Mudgala reflected in his mind. Having reflected that foremost of Rishis thus spoke to the celestial Messenger.
O celestial messenger, I bow to you. O sir, go back in peace. I have nothing to do with either happiness or heaven with such draw backs.
Men who enjoy heaven suffer great misery and extreme regret in this world. Therefore I do not desire (to go to) heaven.
I seek that unfailing region, going where people have not to lament or to be pained or to be agitated.
You have described to me the great draw backs of the celestial region. Now describe to me a region which is free from fault.
The Celestial Messenger said:
Above the abode of Brahma there is the supreme seat of Vishnu which is pure, eternal and effulgent. It is known by the name of Parabrahma.
O Brahmana, persons who are addicted to sensual objects or those who are subject to arrogance, coveteousness, ignorance, anger and envy, cannot go to that place.
Those men who are free from conflicting emotions and those that have restrained their senses and those that are given to contemplation and Yoga can go there.
O Mudgala, thus have I told you all that you asked me. O pious one, now without any further delay kindly come with me. Hearing those words that virtuous Rishi, leading unccha mode of life, assumed perfect contentment.
Then praise and blame became equal to him. A brick,a stone and a piece of gold all became the same to him. By pure Jnana Yoga, he always became engaged in meditation.
Having acquired power by means of knowledge. He acquired excellent understanding and obtained that supreme state of emancipation which is eternal.
Therefore, O son of Kunti, you ought not to grieve. You have been deprived of a great kingdom, but you will region it by your asceticism.
Misery after happiness and happiness after misery revolve by turns round a man like a whell round its axile.
O undeterioratingly powerful one, after the thirteenth year has passed away, you will get back the kingdom of your father and grandfather.
Vaishampayana said:
Having said thus to the Pandava, the severed Vyasa went back to his hermitage for performing asceticism.
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