novelraw Arc 1 - Aranyaka and Kirmirabadha Parva - Chapter 1 - The Wisdom of Saunaka
Arc 1 - Aranyaka and Kirmirabadha Parva - Chapter 1 - The Wisdom of Saunaka
Janamejaya, son of Parikṣit, spoke with deep longing to hear of his grandsires’ trials.
“O foremost of the twice-born, tell me this in full:
Deceitfully defeated at dice by the sons of Dhṛtarāṣṭra and their ill-minded counsellors, stung by harsh words and humbled by treachery, what then did the Pāṇḍava princes—my forefathers—do?
How, equal in prowess to Śakra himself yet suddenly bereft of wealth, plunged into the darkness of exile, did they pass their days in the forest? Who went with them, sharing their bitter fate? How did they bear themselves, and by what means did they live? Where did they rest?
And, undeserving of pain, how did that princess, the best of women—truthful, virtuous, devoted to her husbands—endure the long years of forest life? O sage rich in tapas, speak all this to me in detail, for my heart is eager to hear of those radiant heroes, possessed of matchless courage and lustre.”
Vaiśampāyana replied:
“Defeated at dice, stung by insult, and wronged by the sons of Dhṛtarāṣṭra, the Pāṇḍavas departed from Hastināpura in silence, their hearts burning with grief yet bound by their vow. Passing through the Vardhamāna gate, the five brothers—each bearing his bow and weapons—were followed by Draupadī, whose eyes shone with both sorrow and unbending pride.
Behind them came Indrasena and others, with fourteen attendants and their wives, riding swift chariots. The people of the city, hearing of their departure, were overcome with lamentation. Grief turned to anger, and in hushed gatherings they spoke bitter words against Bhīṣma, Vidura, Droṇa, and Kṛpa, blaming them for not averting this calamity.”
Like a river in flood they went,
Bound not by chains, but by dharma’s weight.
Their glory dimmed, yet not destroyed,
Their path through sorrow brightly shone.
The people of Hastināpura gathered in grief, their voices heavy with sorrow and anger.
“Alas,” they said among themselves, “our families, our homes, our very lives are undone when wicked Duryodhana, aided by the son of Suvala, by Karṇa, and by Duḥśāsana, aspires to rule the kingdom. Our customs, our virtue, and our prosperity are doomed where this sinful wretch—supported by others as sinful—covets the throne.
How can happiness exist where such a ruler reigns? He bears malice towards his elders, has abandoned the path of righteousness, and quarrels with those bound to him by blood. Covetous, vain, petty, and cruel by nature—how can the earth thrive under his rule?
Let us go instead where the merciful and high-minded sons of Pāṇḍu dwell—those who restrain their passions, conquer their foes, uphold modesty and fame, and devote themselves to righteous acts.”
Vaiśampāyana said:
Having spoken thus, the citizens went out after the Pāṇḍavas. Meeting them on the road, they stood with joined hands before the sons of Kuntī and Mādrī.
“Blessed be you, O lords,” they said, “where will you go, leaving us to grief? We will follow you wherever you go. Our hearts are pained to learn that you have been deceitfully vanquished by merciless enemies. Do not abandon us—your loyal subjects and friends—who have ever sought your welfare and lived to please you.
We cannot endure the certain ruin that awaits in the dominions of the Kuru king. Hear us, O bulls among men, as we speak of the fruits of fellowship with the good and the harm of consorting with the base.
As cloth and water take the scent
Of fragrant flowers, pure and sweet,
So too the mind is shaped and bent
By those with whom its days repeat.
Fools ensnare the mind in gloom,
While saints inspire the path of right;
With wise and virtuous hearts commune,
And walk in dharma’s holy light.
“Those who seek liberation,” they continued, “should serve the wise—elders of pure conduct, noble origin, and righteous acts. To dwell in their company is greater even than study of the scriptures. Though we may lack holy acts ourselves, we shall gain merit by remaining among the righteous, just as we would fall into sin by attending upon the sinful.
The very sight, touch, or speech of the dishonest diminishes virtue. Those who keep such company never find purity of mind. Association with the base clouds the intellect, while fellowship with the indifferent dulls it; but communion with the good uplifts it.
All the virtues spoken of in the world as the sources of religious merit, worldly prosperity, and righteous pleasure—praised in the Vedas and cherished by the noble—reside in you, O sons of Pāṇḍu, both separately and together. Desiring our own welfare, we wish to live among you, for in your presence these virtues shine in their fullness.”
Yudhiṣṭhira, ever gentle and steadfast, looked upon the people who had followed him, and spoke with humility.
“Blessed are we,” he said, “that the people, with the Brāhmaṇas at their head, moved by affection and compassion, credit us with virtues greater than we possess. Yet, I, with my brothers, ask of you but one thing—do not, through love and pity for us, act otherwise than I counsel.
In Hastināpura remain our grandsire Bhīṣma, King Dhṛtarāṣṭra, Vidura, my mother, and many well-wishers. If you truly desire our welfare, then cherish them with care. Unite together and bring them comfort, for they are weighed down with grief.
Moved by sorrow, you have come far with us. Now, return, and let your hearts be turned with tenderness toward those I entrust to you as pledges of my love. Of all things, this is the act I desire most from you. In doing so, you will bring me deep satisfaction and render your truest service.”
Guard them well, my noble kin,
Hold their grief as you would your own.
Bind your hearts and hands to them,
And my debt to you is fully known.
Vaiśampāyana said:
Thus addressed by Yudhiṣṭhira the Just, the people in one voice raised a loud cry, exclaiming, “Alas, O king!” Their hearts were pierced by the remembrance of his virtues, and though unwilling, they sought his leave and slowly returned to the city, weeping as they went.
When the citizens had ceased to follow, the Pāṇḍavas mounted their chariots and set out. They journeyed until they reached the banks of the sacred Gaṅgā, where stood the mighty banyan called Pramāṇa. There, as the day closed, the sons of Pāṇḍu bathed in the holy waters, purifying themselves, and passed the night beneath the spreading shade of that ancient tree.
Their hearts were heavy, and that night they took no food but water alone. Certain Brāhmaṇas, both those who maintained the sacrificial fires and those who did not, came with their disciples and kin, having followed the Pāṇḍavas out of love. They too remained there, kindling their sacred fires as twilight deepened.
The evening was both serene and solemn. Around the Pāṇḍavas, the utterers of the Brahma gathered close, their voices soft as the song of swans. The Vedas were chanted, mantras flowing like a calm river through the night air. Words of comfort were offered to Yudhiṣṭhira, whose countenance shone with quiet dignity amidst that circle of holy men.
Vaiśampāyana said:
When that night had passed and the dawn spread its pale gold across the sky, the Brāhmaṇas who lived by alms came before the Pāṇḍavas of noble deeds, even as the brothers prepared to enter the forest.
Then Yudhiṣṭhira, son of Kuntī, spoke to them with gentle concern:
“Deprived of our prosperity and kingdom, bereft of all we once possessed, we now turn our steps toward the deep woods. There we must live on fruits, roots, and such game as we can take in the chase. Yet the forest is filled with dangers—it teems with serpents and wild beasts. You, O Brāhmaṇas, will surely endure great hardships there. The privations that touch you would be enough to overwhelm even the gods themselves; how much more would they weigh upon me! Therefore, O reverend ones, return to such places as you desire.”
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But the Brāhmaṇas replied:
“O king, the path you take is the path we too have chosen. It does not befit you to abandon us, your devoted admirers who walk in the way of true dharma. Even the gods show compassion to their worshippers—especially to Brāhmaṇas who live by rule and purity.”
Not for wealth nor for ease we came,
But drawn by truth and virtue’s flame.
The gods look kindly on their own,
And bless the seeds that they have sown.
Yudhiṣṭhira said:
“I also, O regenerate ones, have ever been devoted to Brāhmaṇas. Yet this destitution has struck me with confusion. My brothers, who must now seek fruits, roots, and the deer of the forest, are heavy with grief—wounded by the loss of our kingdom and the sorrow of Draupadī. How can I ask them to take on tasks so painful, when their hearts are already burdened?”
The Brāhmaṇas answered:
“Let no anxiety trouble your heart, O king. We shall provide our own food, following you in the forest. By meditation and prayer we shall secure your welfare; by pleasant conversation we shall cheer you, and in your company find our own joy.”
Not toil, but love shall bind our feet,
Not hunger’s call, but friendship sweet.
Our prayers shall guard you night and day,
And keep misfortune far away.
Yudhiṣṭhira said:
“Without doubt, it must be as you say, for my heart is always gladdened by the company of the learned and the pure. Yet my fallen state makes me see myself as one unworthy, a mark for reproach. How can I bear to see you—who deserve no hardship—suffering want on account of your love for me, living only by the labour of your own hands? Oh, fie upon the wicked sons of Dhṛtarāṣṭra!”
Vaiśampāyana said:
Having spoken thus, the weeping king sat upon the ground, his heart heavy. Then a learned Brāhmaṇa, Saunaka by name—versed in self-knowledge and skilled in the Sāṅkhya system of yoga—approached him and spoke with measured voice:
Saunaka said:
Thousands are the roots of grief,
And hundreds more of fear;
They flood the hearts of the unwise,
But never those who see clear.
Saunaka began by reminding Yudhiṣṭhira that the ignorant are daily overwhelmed by countless causes of sorrow and fear, but those who possess true knowledge remain unmoved by them.
Saunaka said:
The wise are not deceived by acts
That stand against the truth;
For such deeds bring only harm
And rob salvation’s fruit.
He praised the king’s understanding, born of the Vedas and śāstras, which possessed the eight qualities that guard against misfortune. He urged Yudhiṣṭhira not to let affliction cloud his judgement.
Saunaka said:
Disease and want, and weary toil,
And things that bring us pain—
These four afflict the mortal frame,
Yet mind may break the chain.
Bodily suffering arises from illness, contact with what is unpleasant, toil, and deprivation. Illness is cured by medicine; mental distress is calmed by forgetting pain through meditation and the stillness of yoga.
Saunaka said:
Grief of mind will scorch the flesh,
As fire will heat the jar;
But knowledge cools the burning heart,
And peace is never far.
He taught that mental anguish feeds bodily pain, just as fire heats water in a vessel. Yet true knowledge, like water quenching fire, soothes the mind, and with mental ease comes bodily ease.
Saunaka said:
Affection is the root of woe,
Of joy, of fear, of pain;
From it spring desire and greed,
And both are dark with stain.
Affection, he declared, binds beings to sorrow and desire. Even a trace of it can destroy virtue and profit, as a spark in the hollow of a tree burns it to the roots.
Saunaka said:
Renunciation is not the flight
From home or worldly ties;
But seeing faults in all the world,
And keeping passion’s eyes dry.
True renunciation lies not in abandoning possessions alone, but in dwelling amid the world without attachment, the soul resting on nothing transient.
Saunaka said:
As lotus-leaf repels the wave,
The wise, with vision pure,
Unmoved by love of fleeting things,
In truth alone are sure.
Those who distinguish the eternal from the ephemeral, who live by scripture and are cleansed by knowledge, remain untouched by the binding force of affection.
Saunaka said:
Desire is a thirst unquenched,
A fire that has no end;
It drives the hand to sinful work,
And breaks the heart of men.
This thirst for worldly gain neither fades with the body nor rests at any time. It dwells in the heart, consuming the impure soul, and is the root of all unrest.
Saunaka said:
Wealth is a morsel in the air—
Birds, beasts, and fish contend;
Wherever hoarded, dangers lie,
And peace has no such friend.
The man of wealth lives in constant fear—from kings, thieves, fire, water, and even kin. Often wealth brings more misery than joy, and its pursuit breeds pride, avarice, and anxiety.
Saunaka said:
Contentment is the highest gain,
The wealth that none can steal;
The wise who shun the glittering snare,
Know freedom that is real.
Contentment, he concluded, is the truest happiness. The wise, knowing the instability of youth, beauty, life, fortune, and loved company, refrain from coveting them. To seek wealth, even for virtue’s sake, is a danger best avoided.
Saunaka said:
Touch not the mire and none need cleanse,
Desire not and thou art free;
If virtue’s crown is what you seek,
Then shun all greed, O king, like thee.
Thus did Saunaka counsel Yudhiṣṭhira to renounce all longing for worldly possessions if he truly sought the path of dharma.
Yudhiṣṭhira said:
Not for my joy I seek for gold,
Nor hoard to sate desire;
But that the Brāhmaṇas be sustained,
Is all that I require.
Yudhiṣṭhira declared that his wish for wealth sprang not from greed, but from the duty of sustaining those who depended on him—especially the Brāhmaṇas who had chosen to follow him.
Why doth the householder live at all,
If not to cherish those
Who stand in trust beside his door,
And share his joys and woes?
He argued that the very purpose of domestic life was to provide for dependents—guests, ascetics, and students who had renounced cooking for themselves.
The good man’s home lacks never grass,
Nor water cool and sweet;
Nor space to rest, nor kindly words,
To make a guest’s stay meet.
Such courtesies—simple yet profound—were, in his view, the eternal marks of righteousness in a householder.
To weary ones, a bed is due,
To standers, give a seat;
To thirsting lips, bring water forth,
And hungry mouths, to feed.
He stressed that hospitality began with meeting the traveller’s most basic needs—rest, water, and food—accompanied by a cheerful welcome.
Let no man cook for self alone,
Nor slay for selfish ends;
But dedicate to gods and sires,
And honour kith and friends.
Food, he insisted, must first be offered to the gods, the ancestors, and guests before being taken for oneself.
Scatter at dawn and set of sun,
For dog and bird and poor;
So maketh one the Viswedeva,
And opens heaven’s door.
By offering food to the lowly, the outcast, and even animals, a householder performed a daily sacrifice pleasing to all gods.
What’s left from sacrifice to gods,
Or after guests are fed,
Is ambrosia, the Vighasa—
The nectar of the blessed.
The remains of offerings and guest-meals were to be eaten last by the host, for they were sacred.
The host’s glad eyes, his cheerful speech,
His honour to the guest,
The food, the drink, the farewell given—
These five make offering blest.
He likened hospitality to a sacrifice, in which kindness, respect, and nourishment were the true dakṣiṇās—the sacred fees of the rite.
Great merit gains the man who feeds
The stranger, faint and worn;
Such is the householder’s path,
By which true fame is born.
Yudhiṣṭhira concluded that the householder who lived by such practices won religious merit of the highest order.
Then he turned to the sage and asked:
“O Brāhmaṇa, what is your judgement on this? Have I spoken rightly?”
Then Saunaka, the learned Brāhmaṇa, versed in the paths of yoga and self-knowledge, looked upon Yudhiṣṭhira and spoke with the gravity of one who has weighed the truths of the world.
Saunaka said:
Alas, the world is strange to see—
What shames the good delights the base;
The wise are bound by virtue’s cord,
The fools by senses’ restless chase.
Saunaka lamented the contradictions of the world, where the wicked rejoice in what the virtuous despise. The ignorant, ruled by passion and sense, mistake folly for happiness.
Saunaka said:
The mind, like chariot drawn by steeds,
If driver sleeps, will run astray;
When sense meets sense’s proper lure,
Desire awakes to lead the way.
He likened the senses to restless horses; when they meet their objects, desire is born, which leads to resolve, and from resolve, action—often toward ruin.
Saunaka said:
The moth that loves the candle’s glow
Flies into fire, its doom to meet;
So man, by passion blinded sore,
Falls into ruin, lured by sweet.
As an insect drawn to flame perishes, so man, driven by desire for pleasure, falls into temptation and self-destruction.
Saunaka said:
From ignorance, from deed, from want,
The soul is bound in birth’s long chain;
Now grass, now god, now beast, now bird,
It roams through air, o’er land, through main.
The ignorant soul wanders endlessly through the cycle of rebirth, taking form after form in every realm of existence.
Saunaka said:
But hear the path the wise ones tread,
Who seek release through virtue’s gate:
Do acts, but cast the fruits away,
Renounce the pride that makes them great.
Turning to the course of the wise, he taught that one should act as the Vedas enjoin, but renounce the pride (abhimāna) of action.
Saunaka said:
Eight duties lead the soul aright—
Sacrifice, study, gift, and fast;
Truth, pardon, sense-control, and will
That leaves all craving in the past.
These eight cardinal duties form the true path. The first four lead to the realm of the ancestors; the last four lead to the heaven of the gods. All should be practised without desire for reward.
Saunaka said:
Subdue the self, restrain the mind,
Serve well the teacher’s guiding hand;
Live spare, read deep, renounce the small,
And reach the yogin’s promised land.
He urged Yudhiṣṭhira to restrain the senses, serve his preceptors with devotion, study the Vedas, and renounce selfish action, thereby attaining the power of yoga.
Saunaka said:
The gods gained glory, Rudras too,
By casting off both hate and greed;
Thus free from motive, firm in will,
They rule the worlds and all their seed.
By renouncing desire and aversion, the gods—Rudras, Sādhyas, Ādityas, Vasus, and the twin Aśvins—attained their power and rule over creation.
Saunaka said:
So thou, O son of Kuntī famed,
From motive’s snare thy spirit free;
In penance deep and yoga strong,
Win all thy heart’s high destiny.
He counselled Yudhiṣṭhira to follow the same path—renouncing all motives, deepening his penance, and attaining the highest success, not for himself alone but for the service of the Brāhmaṇas and the righteous.