Mahabharata: Volume 8 by Bibek Debroy Page B

conduct through which one can roam around on earth, free from sorrow? What should a man do in this world, so as to attain the supreme objective?”
    ‘Bhishma replied, “In this connection, an ancient history is recounted. This is a conversation between Prahrada and the sage Ajagara. O king! There was a brahmana who was intelligent and revered by the wise. His consciousness was unblemished. While he was roaming around, he was asked by Prahrada. ‘You are at ease, capable, mild, self-controlled, without any desire, free from malice, extremely eloquent, extremely revered in the world and wise. You roam around like a child. There is nothing that you seek to obtain. You do not grieve over anything that has not been obtained. O brahmana! It is as if you are always content. There is nothing that you think about. The beings are distracted, as they are borne along on currents of deeds connected with dharma, kama and artha. But to you, these seem to be illusory. You do not follow dharma orartha, nor are you engaged in kama. You ignore the objectives of the senses. You roam around free, like a witness. O sage! What is your wisdom? What is your learning? What is your conduct? How did you become like this? O sage! O brahmana! If you think that is beneficial for me, please tell me this immediately.’ The intelligent one, who knew about dharma and the conduct of the worlds, was asked in this way.
    ‘“Asked by Prahrada, he gently spoke these words, which were full of import. ‘O Prahrada! Behold. The origin, decay, increase and destruction of beings have no evident reason. That is the reason I am not delighted, nor distressed. They are seen to be engaged in their own natural conduct. Everyone is engaged in natural conduct and there is nothing to be tormented about. O Prahrada! Behold. Every kind of union is subject to separation. All stores eventually end in destruction. Hence, my mind has never turned to acquisition. In front of us, every being that possesses qualities comes to an end. If one knows about origin and destruction, what tasks remain to be undertaken? In due course, it is seen that every aquatic creature in this great ocean, be its form gigantic or subtle, confronts destruction. O lord of asuras! I see it as evident that death comes to all beings on earth, and all mobile and immobile objects. O supreme among danavas! When the time comes, all the birds which rise up and roam around in the sky come under the power of death. When the time is right, all the stellar bodies that roam around in the firmament, whether they are small or large, are seen to fall down. Thus, all beings are seen to be attracted by death. Knowing that everything has this general nature, I sleep happily, doing nothing, since there is nothing to be done. If, without trying for it, I obtain a great deal of food, I eat it. There are again many days when I lie down, without having had anything to eat. There are many who give me many different kinds of food, with many different qualities. However, sometimes I get little, with few qualities, or nothing at all. There are times when I eat minute grains, and food from which the oil has been squeezed out. There are also times when I eat the best food, rice mixed with meat. There are times when I sleep on beds and times when I sleep on the bare ground. There are also times when I get a bed inside apalace. I am sometimes attired in rags, hemp, linen and hides. There are also times when I am clad in extremely expensive garments. As I wish, I do not reject objects of pleasure that are in conformity with dharma. but I do not strive for things that are difficult to obtain. I follow the pure vow that is known as
ajagara
. 37 I do not waver from this and have no possessions. This is auspicious and bereft of sorrow. This is infinitely sacred and I have immersed myself in this intelligence of the learned. Foolish ones do not follow it and show it disrespect. I follow the pure vow that is known as ajagara. My mind does not