Mahabharata 12.150: pañcāśadadhika śatatamo'dhyāyaḥ

12.150.1

bhīṣma uvāca |
atrāpyudāharantīmamitihāsaṃ purātanam |
saṃvādaṃ bharataśreṣṭha śalmaleḥ pavanasya ca || 1 ||

"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the old story of the discourse between Salmali and Pavana. There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around. His trunk also was huge and his twigs and leaves were innumerable. Under his shade toil-worn elephants in rut, bathed in sweat, used to rest, and many animals of other species also. The girth of his trunk was four hundred cubits, and dense was the shade of his branches and leaves. Loaded with flowers and fruits, it was the abode of innumerable parrots, male and female. In travelling along their routes, caravans of merchants and traders, and ascetics, residing in the woods, used to rest under the shade of that delightful monarch of the forest. One day, the sage Narada, O bull of Bharata's race, seeing the wide-extending and innumerable branches of that tree and the circumference of his trunk, approached and addressed him, saying, 'O thou art delightful! O thou art charming! O foremost of trees, O Salmali, I am always delighted at thy sight! O charming tree, delightful birds of diverse kinds, and elephants and other animals, cheerfully live; on thy branches and under their shade. Thy branches, O wide-branched monarch of the forest, and thy trunk are gigantic. I never see any of them broken by the god of the wind. Is it, O child, the case that Pavana is pleased with thee and is thy friend so that he protects thee always in these woods? The illustrious Pavana possessed of great speed and force moveth from their sites the tallest and strongest trees, and even mountain summits. That sacred bearer of perfumes, blowing (when he wills) drieth up rivers and takes and seas, including the very nether region. Without doubt, Pavana protects thee through friendship. It is for this reason that, though possessed of innumerable branches, thou art still graced with leaves and flowers. O monarch of the forest, this thy verdure is delightful since these winged creatures, O child, filled with joy, sport on thy twigs and branches. During the season when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when they indulge in their melodious songs. Then, again, O Salmali, these elephants that are the ornaments of their species, bathed in sweat and indulging in cries (of delight), approach thee and find happiness here. Similarly, diverse other species of animals inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou lookest beautiful even like the mountains of Meru peopled by creatures of every kind. Resorted to also by Brahmanas crowned with ascetic success, by others engaged in penances, and by Yatis devoted to contemplation, this thy region, I think, resembles heaven itself.'"

"Yudhishthira said, "If a person, weak, worthless, and light-hearted, O grand sire, doth from folly provoke, by means of unbecoming and boastful speeches, a powerful foe always residing in his vicinity, competent to do good (when pleased) and chastise (when displeased), and always ready for action, how should the former, relying on his own strength, act when the latter advances against him in anger and from desire of exterminating him?'

"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the old story of the discourse between Salmali and Pavana. There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around. His trunk also was huge and his twigs and leaves were innumerable. Under his shade toil-worn elephants in rut, bathed in sweat, used to rest, and many animals of other species also. The girth of his trunk was four hundred cubits, and dense was the shade of his branches and leaves. Loaded with flowers and fruits, it was the abode of innumerable parrots, male and female. In travelling along their routes, caravans of merchants and traders, and ascetics, residing in the woods, used to rest under the shade of that delightful monarch of the forest. One day, the sage Narada, O bull of Bharata's race, seeing the wide-extending and innumerable branches of that tree and the circumference of his trunk, approached and addressed him, saying, 'O thou art delightful! O thou art charming! O foremost of trees, O Salmali, I am always delighted at thy sight! O charming tree, delightful birds of diverse kinds, and elephants and other animals, cheerfully live; on thy branches and under their shade. Thy branches, O wide-branched monarch of the forest, and thy trunk are gigantic. I never see any of them broken by the god of the wind. Is it, O child, the case that Pavana is pleased with thee and is thy friend so that he protects thee always in these woods? The illustrious Pavana possessed of great speed and force moveth from their sites the tallest and strongest trees, and even mountain summits. That sacred bearer of perfumes, blowing (when he wills) drieth up rivers and takes and seas, including the very nether region. Without doubt, Pavana protects thee through friendship. It is for this reason that, though possessed of innumerable branches, thou art still graced with leaves and flowers. O monarch of the forest, this thy verdure is delightful since these winged creatures, O child, filled with joy, sport on thy twigs and branches. During the season when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when they indulge in their melodious songs. Then, again, O Salmali, these elephants that are the ornaments of their species, bathed in sweat and indulging in cries (of delight), approach thee and find happiness here. Similarly, diverse other species of animals inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou lookest beautiful even like the mountains of Meru peopled by creatures of every kind. Resorted to also by Brahmanas crowned with ascetic success, by others engaged in penances, and by Yatis devoted to contemplation, this thy region, I think, resembles heaven itself.'"

The word sramana is used in Brahmanical literature to signify a certain order of ascetics or yatis that have renounced work for meditation. It is also frequently employed to mean a person of low life or profession. It should be noted, however, that in Buddhistic literature the word came to be exclusively used for Buddhist monks.

12.150.2

himavantaṃ samāsādya mahānāsīdvanaspatiḥ |
varṣapūgābhisaṃvṛddhaḥ śākhāskandhapalāśavān || 2 ||

12.150.3

tatra sma mattā mātaṅgā dharmārtāḥ śramakarśitāḥ |
viśramanti mahābāho tathānyā mṛgajātayaḥ || 3 ||

12.150.4

nalvamātraparīṇāho ghanacchāyo vanaspatiḥ |
śukaśārikasaṃghuṣṭaḥ phalavānpuṣpavānapi || 4 ||

12.150.5

sārthikā vaṇijaścāpi tāpasāśca vanaukasaḥ |
vasanti vāsānmārgasthāḥ suramye tarusattame || 5 ||

12.150.6

tasyā tā vipulāḥ śākhā dṛṣṭvā skandhāṃśca sarvataḥ |
abhigamyābravīdenaṃ nārado bharatarṣabha || 6 ||

12.150.7

aho nu ramaṇīyastvamaho cāsi manoramaḥ |
prīyāmahe tvayā nityaṃ tarupravara śalmale || 7 ||

12.150.8

sadaiva śakunāstāta mṛgāścādhastathā gajāḥ |
vasanti tava saṃhṛṣṭā manoharatarāstathā || 8 ||

12.150.9

tava śākhā mahāśākha skandhaṃ ca vipulaṃ tathā |
na vai prabhagnānpaśyāmi mārutena kathaṃcana || 9 ||

12.150.10

kiṃ nu te mārutastāta prītimānatha vā suhṛt |
tvāṃ rakṣati sadā yena vane'sminpavano dhruvam || 10 ||

12.150.11

vivānhi pavanaḥ sthānādvṛkṣānuccāvacānapi |
parvatānāṃ ca śikharāṇyācālayati vegavān || 11 ||

12.150.12

śoṣayatyeva pātālaṃ vivāngandhavahaḥ śuciḥ |
hradāṃśca saritaścaiva sāgarāṃśca tathaiva ha || 12 ||

12.150.13

tvāṃ saṃrakṣeta pavanaḥ sakhitvena na saṃśayaḥ |
tasmādbahalaśākho'si parṇavānpuṣpavānapi || 13 ||

12.150.14

idaṃ ca ramaṇīyaṃ te pratibhāti vanaspate |
yadime vihagāstāta ramante muditāstvayi || 14 ||

12.150.15

eṣāṃ pṛthaksamastānāṃ śrūyate madhuraḥ svaraḥ |
puṣpasaṃmodane kāle vāśatāṃ sumanoharam || 15 ||

12.150.16

tatheme muditā nāgāḥ svayūthakulaśobhinaḥ |
gharmārtāstvāṃ samāsādya sukhaṃ vindanti śalmale || 16 ||

12.150.17

tathaiva mṛgajātībhiranyābhirupaśobhase |
tathā sārthādhivāsaiśca śobhase meruvaddruma || 17 ||

12.150.18

brāhmaṇaiśca tapaḥsiddhaistāpasaiḥ śramaṇairapi |
triviṣṭapasamaṃ manye tavāyatanameva ha || 18 ||

12.150.19

bandhutvādatha vā sakhyācchalmale nātra saṃśayaḥ |
pālayatyeva satataṃ bhīmaḥ sarvatrago'nilaḥ || 19 ||

"Narada said, 'Without doubt, O Salmali, the terrible and irresistible god of the wind always protects thee from friendliness or amity. It seems, O Salmali, that a close intimacy has come to subsist between thee and the Wind. It seems thou hast said unto him these words, viz., 'I am thine,' and it is for this reason that the Wind-god protects thee. I do not see the tree or mountain or mansion in this world that may not, I think, be broken by the Wind. Without doubt thou standest here with all thy branches and twigs and leaves, simply because, O Salmali, thou art protected by the Wind for some reason or reasons (unknown to us).'

"Narada said, 'Without doubt, O Salmali, the terrible and irresistible god of the wind always protects thee from friendliness or amity. It seems, O Salmali, that a close intimacy has come to subsist between thee and the Wind. It seems thou hast said unto him these words, viz., 'I am thine,' and it is for this reason that the Wind-god protects thee. I do not see the tree or mountain or mansion in this world that may not, I think, be broken by the Wind. Without doubt thou standest here with all thy branches and twigs and leaves, simply because, O Salmali, thou art protected by the Wind for some reason or reasons (unknown to us).'

"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor mate nor well-wisher. Indeed, he is neither my great Ordainer that he should protect me. My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees and mountains and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, O Celestial Rishi, I am not afraid of him even when he comes in wrath.'

"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse. There is no doubt in this. There is no created thing which is equal to the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the waters, is not equal to the god of the wind in might. What need, therefore, be said of thee that art only a tree? Whatever creature in this world, O Salmali, does whatever act, the illustrious Wind-god it is that is at all times the cause of that act, since it is he that is the giver of life. When that god exerts himself with propriety, he makes all living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else can it be than weakness of understanding which induces thee to thus withhold thy worship from the god of wind, that foremost of creatures in the universe, that being deserving of worship? Thou art worthless and of a wicked understanding. Indeed, thou indulgest only in unmeaning brag. Thy intelligence being confounded by wrath and other evil passions, thou speakest only untruths, O Salmali! I am certainly angry with thee for thy indulging in such speeches. I shall myself report to the god of the wind all these derogatory words of thine. Chandanas, and Syandanas, and Salas, and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of good souls that are far stronger than thou art, have never, O thou of wicked understanding, uttered such invectives against the Wind. All of them know the might of the Wind as also the might that is possessed by each of them. For these reasons those foremost of trees bow down their heads in respect to that deity. Thou, however, through folly, knowest not the infinite might of the Wind. I shall, therefore, repair to the presence of that god (for apprising him of thy contempt for him).'"

12.150.20

nyagbhāvaṃ paramaṃ vāyoḥ śalmale tvamupāgataḥ |
tavāhamasmīti sadā yena rakṣati mārutaḥ || 20 ||

12.150.21

na taṃ paśyāmyahaṃ vṛkṣaṃ parvataṃ vāpi taṃ dṛḍham |
yo na vāyubalādbhagnaḥ pṛthivyāmiti me matiḥ || 21 ||

12.150.22

tvaṃ punaḥ kāraṇairnūnaṃ śalmale rakṣyase sadā |
vāyunā saparīvārastena tiṣṭhasyasaṃśayam || 22 ||

12.150.23

śalmaliruvāca |
na me vāyuḥ sakhā brahmanna bandhurna ca me suhṛt |
parameṣṭhī tathā naiva yena rakṣati mānilaḥ || 23 ||

"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor mate nor well-wisher. Indeed, he is neither my great Ordainer that he should protect me. My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees and mountains and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, O Celestial Rishi, I am not afraid of him even when he comes in wrath.'

12.150.24

mama tejobalaṃ vāyorbhīmamapi hi nārada |
kalāmaṣṭādaśīṃ prāṇairna me prāpnoti mārutaḥ || 24 ||

12.150.25

āgacchanparamo vāyurmayā viṣṭambhito balāt |
rujandrumānparvatāṃśca yaccānyadapi kiṃcana || 25 ||

12.150.26

sa mayā bahuśo bhagnaḥ prabhañjanvai prabhañjanaḥ |
tasmānna bibhye devarṣe kruddhādapi samīraṇāt || 26 ||

12.150.27

nārada uvāca |
śalmale viparītaṃ te darśanaṃ nātra saṃśayaḥ |
na hi vāyorbalenāsti bhūtaṃ tulyabalaṃ kvacit || 27 ||

"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse. There is no doubt in this. There is no created thing which is equal to the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the waters, is not equal to the god of the wind in might. What need, therefore, be said of thee that art only a tree? Whatever creature in this world, O Salmali, does whatever act, the illustrious Wind-god it is that is at all times the cause of that act, since it is he that is the giver of life. When that god exerts himself with propriety, he makes all living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else can it be than weakness of understanding which induces thee to thus withhold thy worship from the god of wind, that foremost of creatures in the universe, that being deserving of worship? Thou art worthless and of a wicked understanding. Indeed, thou indulgest only in unmeaning brag. Thy intelligence being confounded by wrath and other evil passions, thou speakest only untruths, O Salmali! I am certainly angry with thee for thy indulging in such speeches. I shall myself report to the god of the wind all these derogatory words of thine. Chandanas, and Syandanas, and Salas, and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of good souls that are far stronger than thou art, have never, O thou of wicked understanding, uttered such invectives against the Wind. All of them know the might of the Wind as also the might that is possessed by each of them. For these reasons those foremost of trees bow down their heads in respect to that deity. Thou, however, through folly, knowest not the infinite might of the Wind. I shall, therefore, repair to the presence of that god (for apprising him of thy contempt for him).'"

12.150.28

indro yamo vaiśravaṇo varuṇaśca jaleśvaraḥ |
na te'pi tulyā marutaḥ kiṃ punastvaṃ vanaspate || 28 ||

12.150.29

yaddhi kiṃcidiha prāṇi śalmale ceṣṭate bhuvi |
sarvatra bhagavānvāyuśceṣṭāprāṇakaraḥ prabhuḥ || 29 ||

12.150.30

eṣa ceṣṭayate samyakprāṇinaḥ samyagāyataḥ |
asamyagāyato bhūyaśceṣṭate vikṛto nṛṣu || 30 ||

12.150.31

sa tvamevaṃvidhaṃ vāyuṃ sarvasattvabhṛtāṃ varam |
na pūjayasi pūjyaṃ taṃ kimanyadbuddhilāghavāt || 31 ||

12.150.32

asāraścāsi durbuddhe kevalaṃ bahu bhāṣase |
krodhādibhiravacchanno mithyā vadasi śalmale || 32 ||

12.150.33

mama roṣaḥ samutpannastvayyevaṃ saṃprabhāṣati |
bravīmyeṣa svayaṃ vāyostava durbhāṣitaṃ bahu || 33 ||

12.150.34

candanaiḥ spandanaiḥ śālaiḥ saralairdevadārubhiḥ |
vetasairbandhanaiścāpi ye cānye balavattarāḥ || 34 ||

12.150.35

taiścāpi naivaṃ durbuddhe kṣipto vāyuḥ kṛtātmabhiḥ |
te hi jānanti vāyośca balamātmana eva ca || 35 ||

12.150.36

tasmātte vai namasyanti śvasanaṃ drumasattamāḥ |
tvaṃ tu mohānna jānīṣe vāyorbalamanantakam || 36 ||